The radical Reductionist attempts of the Enlightenment, however, did have a positive affect. It encouraged a larger cultural switch in allegiance. In light of the horrors of Modernity, we began to re-evaluate Knowledge. The Postmodern era may mark a change in Worldview. We are not so committed to Reason. We have lost Faith in Reason. Rather, we are more cognizant of the significant role of Experience. We are becoming increasingly conscious of the impact of the history, culture and language in shaping Knowledge. But might we also risk reductionism again?
The Devaluing of Rationality: Philosophy as Despair
Given the history of Western Epistemology and the human tendency towards reductionism, I think we can have insight into what the Postmodern reductionism might look like. One can anticipate a radical devaluing of Reason, and especially of Philosophy. In February, I attended, for the first time, the Southeast Philosophy of Education Society conference. It was the 60th Annual Meeting, and prior to the President’s address, several scholars took the stage for a retrospect. It was enjoyable to hear them swap great memories from past conferences. It was great to hear the stories, some thirty years old. But one particular statement struck me. James Van Patten of the University of Arkansas, asked everyone in the room, “Where are all the Educational Philosophers?” I looked around the room. There was a consensus that it was a small group. There was a sense that the society, and the field of educational philosophy in general, is not as vibrant and passionate as it was in the past. Where are all the Educational Philosophers?
As a reader of the Postmodernist Richard Rorty, this question does not surprise me. It is ironic that Rorty, a professional philosopher, eventually came to the conclusion that philosophy is not really that useful. (PSH 231-232) For Rorty, Philosophy became more of a private pursuit and pleasure, much like his collection of orchids. There was value in it; it made him happy. But it was ill-suited to participate in the struggles for social and political gains. I take this to mean that Rorty thought philosophy, like religion, was too dogmatic, too restrictive, too structured, too controlling. There is a loss of hope in the good Rationality can do. Rorty writes, “A turn away from narration and utopian dreams toward philosophy seems to me a gesture of despair.” (PSH 232) Notice here the radically devaluing of Reason. It has little to contribute to Knowledge, rather, it works to undermine Experience. Rorty fails to recognize that Pragmatism is built on a reductionist epistemology.
Reductionism in the Classroom
If we listen carefully, we will hear the murmurers of reductionism in the Postmodern commitment to Experience, in the zeal for transformation, for Change, in our Schools. For example, Patrick Slattery (1995) makes the case for a new approach to Curriculum Development, one in which educators apply a different hermeneutic, curriculum as theological text. Expounding on his meaning, he clearly advocates for an experiential-based knowledge over and above developing a reasoned, critical approach:
In the postmodern reflection on the school curriculum as theological text, the words “curriculum,” “theology,” and “text” are understood phenomenologically (emphasizing subjective consciousness and its intentional objects in their pure essence) rather than ontologically (emphasizing concrete natural objects studied in the abstract). …From this postmodern perspective, the curriculum… is an interpretation of lived experiences rather than static courses of studies to be completed. (93)
Notice the “rather than.” Slattery is adopting the same dualistic view of the structure of knowledge as Enlightenment educators, he is simply favoring what was once unfavored. Our schools failed our children when we over-emphasized an objective, abstract understanding of reality. We are right to correct this. However, we should resist falling victim to the same tendency. The pendulum can swing both ways. The same potential to fail future students exists by over-emphasizing an experiential, subjective understanding of reality.
The Radical Role of Worldview
Rorty wrote that dialog is good because we can fall victim to our blind spots, “the sort of blind spots we all have – correctable not by increasing philosophical sophistication, but simply by having our attention called to the harm we have been doing without noticing we are doing it.”(PSH 236-7) I admire this is sentiment. We need to have our eyes opened to the affect of our commitments to a particular vision of reality, Worldview, has in all areas of our life. We especially need to acknowledge the important role that commitment, that Faith, plays in our conception of Knowledge. Our commitments, which flow from our heart, they are at the root of our vision of reality, including our concept of structure of Knowledge. Therefore, our Worldview will also radically shape our classrooms and schools.
—
Benson, Bruce Ellis.(2002) Graven Ideologies: Nietzsche, Derrida and Marion on Modern Idolatry. Downers Grove, Illinois: InterVarsity Press.
Clouser, Roy A. (206) The Myth of Religious Neutrality: An Essay on the Hidden Role of Religious Belief in Theories. 2nd ed. Notre Dame, IN: University of Notre Dame Press.
Coomes, Michael D. (2004) Understanding the Historical and Cultural Influences that Shape Generations. In New Directions for Student Services, 106 (Summer 204), 17-31.
Dooyeweerd, Herman. (1955) A New Critique of Theoretical Thought. Philadelphia, PA. Presbyterian & Reformed Pub. Co.,
Dooyeweerd, Herman. (1965) In the Twilight of Western Thought: Studies in the Pretended Autonomy of Philosophical Thought. Nutley, NJ. The Craig Press.
Heck, Sebastian. (2005) Foundationalism, Realism and the Correspondence Theory of Truth Reformata, An Online Publication of Sola Gratia Ministries http://blog.solagratia.org/2005/11/24/foundationalism-realism-and-the-correspondence-theory-of-truth/ November 24th, 2005 Accessed June 23, 2008
Naugle, David K. (2002) Worldview: A History of the Concept. Grand Rapids, MI: William B Eerdmans Publishing Co.
Othuis, James H. On Woldviews. Christian Scholars Review. Vol XIV No. 2
Rorty, Richard. (1989) Contingency, Irony and Solidarity. New York, NY. University of Cambridge Press.
Rorty, Richard. (1999) Philosophy and Social Hope. London, England. Penguin Books.
Slattery, Patrick (2006). Curriculum Development in the Postmodern Era. 2nd ed. New York, NY: Routledge: Taylor & Francis Group.
Vidal, C. (2008). Wat is een wereldbeeld? (What is a Worldview?), in Van Belle, H. & Van der Veken, J. Editors, Nieuwheid denken. De wetenschappen en het creatieve aspect van de werkelijkheid, in press. Acco, Leuven.
Westphal, Merold. (1990) Taking Paul Seriously: Sin as an Epistemological Category. (200 – 226) Flint, Thomas P., Editor, Christian Philosophy. University of Notre Dame Press. Notre Dame, IN.
Wolters, Albert M. (1985) The Intellectual Milieu of Herman Dooyeweerd. (1-19) C.T. McIntire, Editor, The Legacy of Herman Dooyeweerd: Reflections on critical philosophy in the Christian tradition. Lanham, MD: University Press of America.
Wolterstroff, Walter. (2004) Joldersma, Clarence W. and Stronks, Gloria Goris, Editors, Educating for Shalom: Essays on Christian Higher Education. William B Eerdmans Publishing Co. , Grand Rapids, MI. 2004.
The Postmodern Switch
Worldview: Bridging Enlightenment and Postmodern Epistemologies
The radical Reductionist attempts of the Enlightenment, however, did have a positive affect. It encouraged a larger cultural switch in allegiance. In light of the horrors of Modernity, we began to re-evaluate Knowledge. The Postmodern era may mark a change in Worldview. We are not so committed to Reason. We have lost Faith in Reason. Rather, we are more cognizant of the significant role of Experience. We are becoming increasingly conscious of the impact of the history, culture and language in shaping Knowledge. But might we also risk reductionism again?
The Devaluing of Rationality: Philosophy as Despair
Given the history of Western Epistemology and the human tendency towards reductionism, I think we can have insight into what the Postmodern reductionism might look like. One can anticipate a radical devaluing of Reason, and especially of Philosophy. In February, I attended, for the first time, the Southeast Philosophy of Education Society conference. It was the 60th Annual Meeting, and prior to the President’s address, several scholars took the stage for a retrospect. It was enjoyable to hear them swap great memories from past conferences. It was great to hear the stories, some thirty years old. But one particular statement struck me. James Van Patten of the University of Arkansas, asked everyone in the room, “Where are all the Educational Philosophers?” I looked around the room. There was a consensus that it was a small group. There was a sense that the society, and the field of educational philosophy in general, is not as vibrant and passionate as it was in the past. Where are all the Educational Philosophers?
As a reader of the Postmodernist Richard Rorty, this question does not surprise me. It is ironic that Rorty, a professional philosopher, eventually came to the conclusion that philosophy is not really that useful. (PSH 231-232) For Rorty, Philosophy became more of a private pursuit and pleasure, much like his collection of orchids. There was value in it; it made him happy. But it was ill-suited to participate in the struggles for social and political gains. I take this to mean that Rorty thought philosophy, like religion, was too dogmatic, too restrictive, too structured, too controlling. There is a loss of hope in the good Rationality can do. Rorty writes, “A turn away from narration and utopian dreams toward philosophy seems to me a gesture of despair.” (PSH 232) Notice here the radically devaluing of Reason. It has little to contribute to Knowledge, rather, it works to undermine Experience. Rorty fails to recognize that Pragmatism is built on a reductionist epistemology.
Reductionism in the Classroom
If we listen carefully, we will hear the murmurers of reductionism in the Postmodern commitment to Experience, in the zeal for transformation, for Change, in our Schools. For example, Patrick Slattery (1995) makes the case for a new approach to Curriculum Development, one in which educators apply a different hermeneutic, curriculum as theological text. Expounding on his meaning, he clearly advocates for an experiential-based knowledge over and above developing a reasoned, critical approach:
Notice the “rather than.” Slattery is adopting the same dualistic view of the structure of knowledge as Enlightenment educators, he is simply favoring what was once unfavored. Our schools failed our children when we over-emphasized an objective, abstract understanding of reality. We are right to correct this. However, we should resist falling victim to the same tendency. The pendulum can swing both ways. The same potential to fail future students exists by over-emphasizing an experiential, subjective understanding of reality.
The Radical Role of Worldview
Rorty wrote that dialog is good because we can fall victim to our blind spots, “the sort of blind spots we all have – correctable not by increasing philosophical sophistication, but simply by having our attention called to the harm we have been doing without noticing we are doing it.”(PSH 236-7) I admire this is sentiment. We need to have our eyes opened to the affect of our commitments to a particular vision of reality, Worldview, has in all areas of our life. We especially need to acknowledge the important role that commitment, that Faith, plays in our conception of Knowledge. Our commitments, which flow from our heart, they are at the root of our vision of reality, including our concept of structure of Knowledge. Therefore, our Worldview will also radically shape our classrooms and schools.
—