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A variety of epistemic practices and norms influence how knowledge and understanding are advanced in academia. Co-authorship practices and norms, the focus of this paper, have implications for the epistemic resources that are brought into individual scholarly works and how the resources are distributed among networks over time. Although co-authorship is widely accepted in social scientific research in education, single authorship has remained predominant in philosophy of education. This paper is part of a project exploring co-authorship practices and norms in philosophy and, in particular, philosophy of education. We aim to develop an empirical understanding of co-authorship trends in four primary philosophy of education journals in the United States and Canada. We examine the frequency of co-authorship in these outlets over the last two decades, the participants in co-authored projects, and the philosophical topics that are being explored through co-authorship. Our findings indicate that these venues are publishing co-authored works with increasing frequency and that most co-authorship is happening among faculty collaborators and among scholars who share common disciplinary backgrounds. The observed increase in the practice of co-authorship in these philosophy of education journals points to the significance of exploring it in greater depth, including giving attention to questions of ethics and epistemology that co-authorship raises, as well as to comparative analyses of trends around the world.

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This paper opens with a family anecdote in which my future mother in-law, when asked what wise advice she would offer undergraduate university students, replied, “I would tell them it’s not going to be okay.” Can we learn to keep engaging with the world despite its inevitable disappointments? I propose that Stoic philosophy, by “orienting” our “attention” and “courage,” can help us navigate the troubled post-COVID world we share. To help make this more concrete, I describe a critical moment I observed in which a maskless shopper insulted fellow patrons in a grocery store for wearing a mask. I then develop the Stoic themes of acknowledgement (a commitment to the facts) and affinity (reaching out to others to build community). In the conclusion I return to the “maskless shopper” incident to consider how my two Stoic themes might help open a dialogue with this person. After discussing the limitations to such an undertaking, given the surge in populism over the last decade, I conclude with the appropriately tough-minded Stoic proposition that despite the obstacles, we must keep trying.

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This paper reflects my journey, as a racialized settler and K–12 practitioner in British Columbia, Canada, towards developing a pedagogical understanding of how to transform the experience of inherited colonial shame among settler children in my classroom. Canada has a shameful history of colonialism, the progressive revelations of which provoke an iterative cycle of shame among many of the children in our schools. This cycle prevents these children from emerging as responsible agents of reconciliation. I examine the hidden pedagogical potential of shame to function as an ethical catalyst for reconciliatory change. I posit that Aristotle’s conception of shame (aidos), when paired with Freire’s (1970) critical pedagogy, can provide the means to energize my pedagogical efforts to address the shame of settler students and enable them to pursue respectful mutual relationships with Indigenous Peoples in Canada. By fusing the philosophical horizons of Aristotelian shame with Freire’s critical pedagogy, I argue that the future for settler children need not appear as a fait accompli, in which the “sins of father” will be visited upon the children of another generation.

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This paper examines the Confucian concept of learning, or xue (學) , from the perspective of ecological humanism. Through a comparative interpretation, this paper attempts to disclose the significance of Confucian xue conceived as a practice of aesthetic appreciation and creativity, emphasizing in particular its function within an eco-centric worldview. The author reviews the relevant concepts of ecological humanism as expressed in the ideas of John Dewey and Thomas Alexander, then applies these as a theoretical framework for interpreting xue and its related concepts and practices as they appear in the Confucian text the Lunyu (論語). It is argued that xue is a process of developing and expressing virtuosity and artistry in the “arts of life,” and that its practice was understood as a direct participation in the creative development of nature. The significance of such a concept of learning for contemporary educational philosophy is discussed in conclusion.

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Taking Marcel Proust’s In Search of Lost Time (À la recherche du temps perdu) as a literary vehicle, this article uses a psychoanalytic lens to examine the problem of what to do with our desires in the philosophy of education. The article describes an apprenticeship, a personal process of learning in which an ethical rapport with desire can be established. Apprenticeship entails a temporal relationship called “afterwardsness” (Nachträglichkeit), in which the subject constructs the truth of its desires in hindsight. This result can only be achieved by first failing to see the possibility of attaining the object of desire and then eventually coming to understand the nature of desire in general. While others have framed the relationship between desire and education in terms of either fulfilling one’s desires or questioning their desirability, we argue that a more lasting ethical attunement to desire can be found via an apprenticeship in failure.

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Sophie Haroutunian-Gordon and the author have debated about the meaning of listening in education. For Haroutunian-Gordon, listening implies mental acts of questioning. By contrast, the author has offered a dual process account of listening, distinguishing between listening that involves explicit, consciously directed mental effort and listening that is direct and immediate and requires no effort.  The topic of “interpretation in listening” offers an opportunity for further consideration of these two types of listening. We can ask whether listeners are  always interpreting speakers’ utterances, or whether there are some acts of listening that are immediate and direct, and thus do not involve interpretation. This paper argues, based on a close analysis of the concept of listening, that many typical acts of listening in classrooms are of the second, immediate, type.

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In this friendly conversation between colleagues, Claudia Ruitenberg talks with Sam Rocha about philosophy of education through the experience of being educated and doing the work of teaching, supervising, and writing philosophy of education. Biographical stories, reading habits, remarks on the reputation of the field, notes on method, and more emerge—and remain up for discussion.