By Melanie Walker, Elaine Unterhalter
This compelling publication introduces Nobel laureate Amartya Sen's power procedure and explores its importance for idea, coverage and perform in schooling. The publication seems quite at questions in regards to the schooling of kids, gender equality, and better schooling. members hail from the united kingdom, united states, Australia, Italy and Mexico.
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Extra resources for Amartya Sen’s Capability Approach and Social Justice in Education
Schooling in capitalist America revisited. Sociology of Education 75 (2): 1–18. THE CAPABILITY APPROACH 17 Brighouse, Harry. 2000. School choice and social justice. Oxford: Oxford University Press. ———. 2002. What rights (if any) do children have? In The moral and political status of children, edited by A. Archard and C. Macleod. Oxford: Oxford University Press. Brighouse, Harry, and Adam Swift. 2003. Defending liberalism in education theory. Journal of Education Policy 18:355–373. Comim, Flavio.
Nussbaum suggests a notion of practical reason in terms of “the ability to form a conception of the good and to engage in critical reflection about the planning of one’s life” (2000, p. 97). She furthermore assigns practical reason a central and crucial role among THE CAPABILITY TO BE EDUCATED 39 capabilities, maintaining that it is this kind of reason that makes a life truly human. Although I endorse Nussbaum’s position on the importance of practical reason, hers is a substantial notion, whose promotion through education would entail complex and high levels of capabilities.
This is certainly a debatable issue and my discussion in this context, as I said previously, aims primarily at identifying questions rather than providing a comprehensive account. There is a consistent objection that can be raised with respect to the subsets of enabling conditions identified as constitutive of the capability to be educated. This relates to the possible understanding of the elements of the list as expression of a “dominant” conception of education. For instance, literacy may be considered “elitist” in the sense of reflecting the norm of the dominant social, cultural, and institutional arrangements.
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