Abstract
What are some of the different ways of knowing? Why does tradition afford reason and René Descartes’ method such a privileged status? I consider the purchase that rationalistic conceptions of thinking and scientific methods of investigation have in education. I argue that they heavily influence educational research and teaching and learning and that we should question their relevancy before applying them to all our academic disciplines. Where paradigms cross, I argue that scholars should be open to receiving the legitimate findings of colleagues from other disciplines. What objections are there to the supremacy of science and the rationalistic conceptions of human thought? I outline some of the objections arising from the scholarly literature and argue that they need to be taken seriously. Finally, I ask whether there are any other accounts of rationality on offer? I argue that a critical education measures epistemological and ontological gains not simply through the sciences alone, but by incorporating all our forms of knowledge and ways of knowing including moral, hermeneutic, critical, Indigenous and the creative. I touch upon aesthetic ways of knowing.
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Notes
- 1.
René Descartes’ ‘true Method of arriving at a knowledge of all things’ rests on a strict observance of the following four rules:
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The first of these was to accept nothing as true which I did not clearly recognise to be so: that is to say, carefully to avoid precipitation and prejudice in judgments, and to accept in them nothing more than what was presented to my mind so clearly and distinctly that I could have no occasion to doubt it.
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The second was to divide up each of the difficulties which I examined into as many parts as possible, and as seemed requisite in order that it might be resolved in the best possible manner.
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The third was to carry on my reflection in due order, commencing with objects that were the most simple and easy to understand, in order to rise little by little, or degrees, to knowledge of the most complex, assuming an order, even if a fictitious one, among those which do not follow a natural sequence relatively to one another.
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The last was in all cases to make enumerations so complete and reviews so general that I should be certain of having omitted nothing. (Descartes 1983: 117–118).
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- 2.
By way of clarification concerning the sciences, the formal sciences encompass formal systems including logic, algebra, geometry, artificial intelligence and computer science. Deductive, a priori reasoning rather than empirical methodology is key. The natural sciences involve the biological, chemical, physical, geological and cosmological study of natural phenomena. Empirical methodology is employed. There is a cross-over with applied sciences such as engineering and medicine, for example, where scientific methods and scientific forms of knowledge are used to attain practical goals. The social sciences include areas as diverse as law, politics, sociology, anthropology, economics, psychology, history and archaeology.
- 3.
See Descartes’ four rules (set out in Chapter 13, footnote 1 above).
- 4.
- 5.
- 6.
My political and philosophical aims link criticality with the resolution of democratic and social justice issues and this specific approach underlies my investigations in Part III of this book.
- 7.
We are not talking here about fundamental changes in our basic concepts and practices in ways analogous to, say, Newtonian physics being challenged by quantum physics or the theory of relativity.
- 8.
Following convention, titles for Wittgenstein’s works are abbreviated (BB = The Blue and Brown Books and CV = Culture and Value), with section (§) or page number, and with the full citation and initials given in the References.
- 9.
Think how far we have moved away from Plato’s theory of forms, Descartes’ mind–body dualism and the Enlightenment notion of a detached, objective observer.
- 10.
I read ‘educational connoisseurship’ as the educator’s critical abilities to make known, to show, through her use of imagery or writing what is otherwise covert, hidden or implicit; and ‘educational criticism’ to be the requisite effort to reveal these important messages in her lessons.
- 11.
Thomas Wartenberg points out that there is a debate about which particular Vincent van Gogh painting of a peasant’s shoes Martin Heidegger is addressing in his remarks on the subject (see Wartenberg 2005: 151).
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Deegan, M.J. (2024). Ways of Knowing. In: Reflections on Criticality in Educational Philosophy. Palgrave Studies in Educational Philosophy and Theory. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-57330-9_13
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