Educational Philosophies and Ethics

 

Question 1: In “Work or Love? A Christian Evaluation of John Dewey’s Views on the Purpose of Schooling,” Cimpean states:

Dewey rejects the Christian purpose for schooling, which is to serve and love God. When evaluated from a Christian perspective, Dewey’s progressivism falls short due to its refusal to promote the Christian ideal of serving and loving God. Dewey’s purpose for schooling is to promote a democratic state.

In your opinion, what should be the purpose of schooling?

Question 2: What is the role of parents/guardians as advocates for their children? As a special education advocate, what are some ways you can create partnerships to teach parents how to become advocates for their children?

 

Sample Solution

Educational Philosophers and Ethics

Parents and guardians know their children better than anyone else and have the most complete understanding of a child`s physical, social, developmental, and family history. Parent participation in the special education decision-making process is vitally important. Parents are the one constant in a disabled child`s life. Parents can set an example and promote positive attitudes for their disabled child regarding school and the need for an education. They can advocate for the continuity of services for their child between school and adult services. As a special education advocate, there are ways you can create partnerships to teach parents how to become advocates for their children: gather information, communicate effectively, emphasize solutions, and focus on the big picture.

the international community to take action.(Ibid) The report also alludes to the fact that whilst methods of conflict resolution should be employed, the possibility of military action whilst seen as an ‘exceptional measure’, it was in no way discounted. A final important concept of the ICISS’s report was to extend humanitarian intervention further than military action, incorporating a responsibility to prevent, react and rebuild, concepts which are described as ‘emerging guiding principles’ by the report itself. (Ibid) Between 2001 and 2005, R2P was both endorsed and referred to as an ‘emerging norm’ by many including Kofi Annan within a report entitled, Larger Freedom: Towards Development, Security and Human Rights for All. (Donald and Michael 2014, p10) The UN world summit held in September 2005, became a seminal event for the emergence of R2P however, as it was incorporated into the summit outcome document. Furthermore, its adoption was ratified by each UN member enforcing the concept of R2P as an ‘emerging norm’ within the global sphere not solely an empty political principle. The 2009 General Assembly debate surrounding a report written by UN Secretary General Ban-Ki Moon on its implementation globally has spread the culture of R2P further. Whilst within the debate, as Hehir argues, there was “little clarification of the criteria for intervention”, the fact that the report does not retract from any of the principles adopted in 2005, and outlined within the introduction, but constructively builds upon them, shows a level of global recognition for the importance of the R2P doctrine.(Hehir 2012, p54), (Badescu 2010, p8) It is clear, therefore, that R2P emerged from UN mistakes and frail international law surrounding humanitarian intervention, its subsequent conceptual development and its recognition by the international community has seen it evolve from an emerging political policy to a predominant international norm.

Having established both why and how R2P emerged to become an internationally accepted norm, the assessment of how it has affected African conflict over the 21st-century, merits analytical focus. It must be said that each of the case studies that will be discussed are dramatically different situations, this makes the application of Responsibility

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