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Edited by Daniel Tröhler, Thomas Schlag and Fritz Osterwalder

Pragmatism belongs—at least to a certain degree—to the Protestant-based reaction towards the economic, social, and political developments of the time in the US, and it is no coincidence that the pragmatists all came from religious families if not even theologian families. But these life conditions have changed over the course of the last century as much as the Protestant self-assurance has been questioned more and more. The question discussed in this book by international scholars is as to whether the possible modernity of pragmatism of around and after 1900 can still be labeled modern today, in the modernity (or post-modernity) around and after 2000. Has philosophy and philosophy of education found better alternatives? Have the alternatives of the time around 1900 proven to be better? Were the contemporary critics of pragmatism right? These questions are discussed in fourteen chapters clustered in three lager parts: The first part deals with pragmatism and modernity around 1900, the second part discusses contemporary alternatives to pragmatism and critics of pragmatism, and the third and last part of the book deals with the modernity of pragmatism today.
Intended audience:
• philosophers
• philosophers of education
• historians
• historians of education
• religious educators
• historians of sociology
• cultural historians
• political scientists
• postmodernists


Timothy Maton

Introduction Even though it happened more than 500 years ago, the Protestant Reformation continues to affect how Anglo-Saxon people us pictures to demonize Indigenous spiritualities today. Consider, when reading this article, how demonizing images like those that circulated during the Protestant


Anne Ryan and Tony Walsh

Reflexivity and Critical Pedagogy highlights the essential nature of reflexivity in creating sites for transformative possibilities in education. The book argues that seemingly intractable epistemological inequalities are embedded within educational structures and processes and also contends that perspectives which define knowledge as a unitary truth are essentially inadequate to address current global problems. Further, it argues that people and ideas traditionally positioned outside the academy are vital to developing more effective educational interventions.

This volume stresses the influence of dominant societal discourses in creating and sustaining particular and limited definitions of knowledge. It also explores their power in delineating acceptable processes of knowledge dissemination. These discourses, whether consciously or otherwise, indwell teachers, learners and policy-makers as well as educational structures and organisations. It proposes reflexivity as the key component needed to combat such forces and one that is an essential ingredient in critical pedagogy.


Miki Sugimura

Catholic and Protestant schools from eight countries/regions of Asia, namely Hong Kong (three institutions); India (two); Indonesia (13); Japan (13), South Korea (seven); the Philippines (11); Taiwan (9), and Thailand (four). ACUCA was formally established by 22 institutions at a founding conference held

Not Your Parents’ Internationalization

Next Generation Perspectives


Laura E. Rumbley and Douglas Proctor

the philosophical and historical considerations of Protestant roots undergirding the Western theory of internationalization. From biological processes to narrative analysis, the methodologies for exploring the phenomenon of internationalization can be taken in a range of compelling directions that



subgenres, and its connections to religion and critical literacy. 3 It tells a certain history or genealogy of horror, arguing that if Protestantism is, in a sense, a worldly or (in the old sense of the word) a secularized form of monasticism or (in the old sense of the world) the religious life

Permanently Under Construction

Immigration and Canadian Nation-Building


Nelson Wiseman

England’s “surplus population” ( McNutt, 1965 , pp. 4, 29). Prior to the Loyalist influx, over 3,000 German Protestants had settled in Nova Scotia. Loyalists became the charter settlers in New Brunswick and Upper Canada, colonies created specifically for them, and significant numbers took up residence in


Pedro Pablo Rosso

leading Protestant universities of the United States. The most cited case is that of Harvard University, originally created to educate Protestant ministers. As a symbol of its secularization, its motto Veritas Christo et Ecclesiae was abbreviated to the current Veritas ( Marsden, 1994 ). Other

F. Graeme Chalmers

Catholics or Protestants, depending on who was doing the writing, were also suspect, but, as Popkin (1973) states, it was particularly “people of color [who] just did not have the right things going on in their heads to qualify as man in the philosophical sense” (p. 250). Although overt here, today this