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View That Sees History and Cultural Practices As Following, and Never Leading to the Suggestions and Dictates of Philosophies

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View That Sees History and Cultural Practices As Following, and Never Leading to the Suggestions and Dictates of Philosophies MIAMI UNIVERSITY The Graduate School Certificate for Approving the Dissertation We hereby approve the Dissertation Of Robert G. Karaba Candidate for the Degree: Doctor of Philosophy ____________________________________________ Co-Director Dr. Kathleen Knight Abowitz ____________________________________________ Co-Director Dr. Richard Quantz ______________________________________________ Reader Dr. Dennis Carlson ______________________________________________ Graduate School Representative Dr. James Kelly ABSTRACT MAKING SENSE OF FREEDOM IN EDUCATION: THREE ELEMENTS OF NEOLIBERAL AND PRAGMATIC PHILOSOPHICAL FRAMEWORKS By Robert Karaba This dissertation interprets our current cultural educational practices of marginalizing civic education and the humanities and enacting charter school laws under “free-market” rationale as representing the erosion of the “public” in public schools in the name of a particular (i.e., neoliberal) conception of freedom, which neglects democratic goals and democratic control of the schools in favor of “market ideology.” Market ideology holds a neoliberal conception of freedom as a supreme value. By examining the neoliberal philosophy of freedom as presented by Friedrich A. Hayek in his work, The Constitution of Liberty, it is shown that within Hayek’s philosophical framework an ethical dilemma arises between democratic public goods and freedom (i.e., concern for the public good is seen as the greatest threat to liberty). And freedom most often wins. What results is economic oppression, and public spaces— such as schools, the media, and the environment—being eroded in the name of freedom. Therefore, making sense of “freedom” from a neoliberal standpoint contributes to the erosion of the “public” in public schools. Using the American pragmatism of primarily John Dewey, yet also G.H. Mead, Richard Rorty, and other more current pragmatic thinkers, this project seeks to re-construct the meaning of freedom so that it is consistent with democratic public goods, not antithetical to them. Using pragmatism as methodology means that this is not an inquiry into what “freedom” really is, but rather this dissertation is about the meaning-making experience of the significant symbol “freedom,” and the reconstruction of that experience for particular ethico-politico purposes. The reconstruction of “freedom” that I seek will not be easy because the neoliberal conception of freedom is part of our dominant, cultural discourse of freedom. This neoliberal notion of freedom logically fits within certain other central elements or philosophical tenets within what Charles Taylor calls the “modern Western identity.” These include core beliefs about 1) the ontological status of the individual, 2) the aim of an onto-epistemological project, and 3) the source of moral authority. Thus, I claim the dominance of the neoliberal discourse of freedom is partially due to the internal consistency of its specific meaning of freedom with these three central elements of the current, modern Western philosophical framework. MAKING SENSE OF FREEDOM IN EDUCATION: THREE ELEMENTS OF NEOLIBERAL AND PRAGMATIC PHILOSOPHICAL FRAMEWORKS A DISSERTATION Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Educational Leadership by Robert G. Karaba Miami University Oxford, Ohio 2007 Dissertation Co-Directors: Dr. Kathleen Knight Abowitz and Dr. Richard Quantz Table of Contents Page # Introduction 1 Why Neoliberalism? 3 Why Pragmatism? 6 Chapter 1: Hayek’s Neoliberal Philosophical Framework of Freedom 8 Individualizing Freedom 10 Naturalizing Freedom: The Laws of Liberty 13 Submitting to Freedom 19 Summary of Hayek’s Neoliberal Philosophical Framework of Freedom 28 Chapter Two: A Pragmatic Philosophy of Self 32 Mead’s Pragmatic Project of the Self 33 Mead’s Biosocial Explanation of the Self 35 The Myth of Autonomy 39 Chapter Summary 43 Chapter 3: On Pragmatism as Methodology 45 Pragmatic Ontology’s Focus on the Intersubjective Experiences of Making Meaning of Significant Symbols 46 The Edificatory Purpose of Philosophy: Re-naming of Significant Symbols for Ethico-Political Purposes 54 The Place of Reason 58 Summary of methodology 63 Chapter 4: Reconstructing the Experience of Freedom 65 Pragmatic Sources of Moral Authority: Intelligence, Caring, and Diversity 67 Freedom as a Concrete, Relational, Intelligent, Positive Power 76 Contextualizing Freedom: Asymmetry of Power Today 80 Chapter 5: Neoliberal Philosophy of Freedom in Education 85 Neoliberal Discourse about the Control of Public Schools 85 The Neoliberal Discourse of Civic Education 92 Concluding Remarks and Guidelines from Pragmatic Discourse 94 Works Cited 97 ii ACKOWLEDGEMENTS This dissertation would not have been undertaken if it were not for the support of Miami University’s Department of Educational Leadership, and in particular, Dr. Richard Quantz and Dr. Kathleen Knight Abowitz. I thank them both for encouraging and supporting me before I ever physically arrived. My independent study with Prof. Knight Abowitz, in which she led my investigation into just what philosophy of education means, was particularly important to my understanding of pragmatism. Her detailed comments and well-placed questions proved invaluable to strengthening the project. Prof. Quantz seemingly knew where I was going before I got there. He shared some of his apparently limitless breadth and depth of knowledge with me in a patient manner. I am truly grateful to you both for all the time you have spent reading, criticizing, editing (from the technical to the substantive), and sharing your wisdom with me. I would also like to thank my entire committee, which included Dr. Dennis Carlson and Dr. Jim Kelly. They urged changes in my original proposal on the grounds of irrelevancy, and I am glad I followed their advice. I hope that by taking their suggestion I have produced a dissertation with more meaning for more people. Without the coaching from my wife, Donna, I would never have followed my interest in philosophy and education professionally, and thus embarked on the journey of graduate school. It’s all because of you. I would also like to thank my sons, Ty and Cole. You really did not have a choice to pack up and move from our neighborhood and friends in Colorado for Dad to pursue his interests. Living in a community temporarily for four years was harder than I imagined, and you both did it with flexibility and grace. Thank you for your sacrifice and for not complaining on this adventure with Mom and me. You are both stars. iii Making Sense of Freedom in Education: Three Elements of Neoliberal and Pragmatic Philosophical Frameworks Introduction Educational discourses are informed by discourses of freedom. How we make sense of freedom impacts the thought, talk and practice of education. Furthermore, in our current culture, liberty is held as a supreme value; so discourses of freedom work their way into our educational discourses even more straightforwardly than many other discourses.1 Almost every, if not all, educational theory has freedom as a general aim; whether explicitly or implicitly, knowingly or not, education, as opposed to training, is for liberation. Our ideas about freedom, for instance, directly affect our policies, practices, language and thought in regards to the curriculum of our public schools and issues of who controls schooling decisions. 2 Abraham Lincoln stated, “We all declare for liberty: but in using the same word, we do not mean the same thing.”3 Lincoln accurately points to the possibility of conceptual disagreements over what freedom means, and as such there may be conflicts in educating for liberty. Yet, I am concerned things have changed since Lincoln’s insight. In our present culture there no longer seems to be a conceptual disagreement over freedom. Do we not all have a “common sense” notion of what “freedom” means? Is there any debate over the term “liberty?” It appears the neoliberal conception has won. This victory is evidenced in the marginalization of civic education and the humanities in the public school curriculum, and in the current legislation for school choice that serves “free market” rationale. Alternatively stated, this dissertation interprets these educational practices as representing the erosion of the “public” in public schools in the name of a particular (i.e. neoliberal) discourse of freedom. 1 Throughout this dissertation I agree with Friedrich A. Hayek that there is no useful distinction between liberty and freedom; hence I will use the terms interchangeably. See F.A. Hayek, The Constitution of Liberty (Chicago, IL: University of Chicago Press, 1960), 421. Page numbers for further reference (COL) will appear in text. 2 See Chapter 5 for a more complete discussion of the influence of neoliberal ideas of freedom on these two educational discourses. 3 Abraham Lincoln as quoted in F.A. Hayek, (COL, 11). 1 We make sense of “freedom” partly through the explicit expression of the meaning of the term, and that meaning coherently fitting together with other beliefs. The articulation of the term and the logical interrelation of that articulation with other ideas about the way the world is, the way we know it, and the way we should act within it is what Charles Taylor calls “inescapable frameworks,”4 and what I will name “philosophical frameworks.” So, philosophical frameworks aid in sense making by articulating and coherently interrelating explicit notions. The internal consistencies
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