Towards a new pedagogy in higher education

DOI: https://doi.org/10.12795/HASER/2021.i12.06 HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 © Universidad de Sevilla, 2021 TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION 1 HACIA UNA NUEVA PEDAGOGÍA EN LA EDUCACIÓN SUPERIOR GURO HANSEN HELSKOG Universityof South-Eastern Norway Norway [email protected] ORCID: https://orcid.org/0000-0003-3637-3776 GLENN-EGIL TORGERSEN University of South-Eastern Norway Norway [email protected] ORCID: https://orcid.org/0000-0002-6323-5945 RECEIVED: JULY, 15, 2019 ACCEPTED: NOVEMBER, 24, 2020 Abstract: In this essay the authors argue the need for a new pedagogy in Higher Education (HE). Our hypothesis is that the predominant focus today is on instrumental systems meant to measure the “quality” of education, subjecting the HE-teacher to goal management and frameworks that limit didactic possibilities. However, acting wisely and solving challenges across professions in an increasingly unpredictable world, requires attitudes, knowledge, skills and understanding that cannot unambiguously be defined in advance. Using a reflective practice and action inquiry research approach, the authors reflect upon experiences and research involving the Dialogos approach to philosophical 1 The title of the first version of this article received by HASER was “Philosophical Practice, Pedagogy for the Unforeseen and Edification in Higher Education”. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 196 practice, new research findings in pedagogy for the unforeseen and data from the completion of a PhD course for employees from four faculties in higher education. We argue that higher education should focus on open-ended and creative approaches to teaching that includes philosophical practices and reflective “samhandling” across disciplines. All higher education study programmes should to some extent train students for unforeseen events in life and society. Key words: Higher education, Bildung, Philosophical practice - the Dialogos Way, Pedagogy for the unforeseen. Resumen: En este artículo, los autores defienden la necesidad de desarrollar una nueva pedagogía en la Educación Superior. Nuestra hipótesis es que el enfoque predominante en la actualidad está influido por sistemas instrumentales destinados a medir la “calidad” de la educación. Así, se esclaviza al docente de Educación Superior dentro de la gestión de objetivos y de marcos que limitan sus posibilidades didácticas. Actuar con sabiduría y resolver los desafíos de las profesiones en un mundo es cada vez más impredecible y, por ello, requiere actitudes, conocimientos, habilidades y competencias hermenéuticas que no pueden definirse de forma inequívoca de antemano en la formación. Utilizando la práctica reflexiva y el enfoque de investigación-acción, reflexionamos a partir de las experiencias e investigaciones que involucran el enfoque “Dialogos” a la Filosofía Aplicada, de nuevos hallazgos de investigación en Pedagogía y de los datos de un curso de doctorado para profesionales de cuatro facultades de Educación Superior. Argumentamos que la educación superior debe centrarse en enfoques de enseñanza abiertos y creativos que incluyan prácticas filosóficas y un manejo reflexivo en todas las disciplinas. Todos los programas de estudios de educación superior deberían, en cierta medida, capacitar a los estudiantes para acontecimientos imprevistos en su vida y en la sociedad. Palabras clave: Educación Superior, Bildung, Filosofía Aplicada, Dialogos Way, Pedagogía para lo imprevisto. Introduction This article is based in pressing concerns of ours on the one side, and our attempts to understand and handle them on the other. Our concerns are both theoretical and practical. Our worry is that didactical models and practical pedagogies of higher education TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 197 seem to be developing in increasingly limited competence oriented, instrumental and technical (in the Aristotelian sense of techne and poiesis) way, leading to fragmentation and disintegration, amongst other. We begin our article by explicating this worry. In the second part, we attempt to understand our concerns and propose a different perspective by tracing some roots of the concerns in the history of pedagogy, more specifically by relating them to the European traditions of Bildung (edification) and to the Aristotelian notions of phronesis and praxis. In part 3 we explore and reflect upon our attempts to handle the concern practically. Concretely, we have included philosophical and dialogical practices in an interdisciplinary Phd-level course for colleagues from all four faculties at the University of South Eastern Norway. This means that our teaching approaches during the course includes ways of facilitating edifying and wisdom oriented pedagogies for the unforeseen 2 , in line with the Dialogos approach 3 . We conclude that philosophical practices and pedagogies for the unforeseen are good alternatives to linear didactical models when it comes to preparing university teachers and their students for good action in an open and unpredictable future. Methodology and structure of the paper Our research approach in this article can be compared to the reflective practice research approach of Anders Lindseth 4 . Lindseth 2 TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo/Bergen, Fagbokforlaget, 2015. 3 HELSKOG, Guro: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London/New York, Routledge, 2019a. 4 LINDSETH, Anders: “Svarevne og kritisk refleksjon. Hvordan utvikle praktisk kunnskap? ”, in McGUIRK, James & METHI, Jan Selmer (eds.): Praktisk GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 198 recommends that reflective practice research, which is essentially phenomenological and hermeneutical, takes its point of departure in an experience that has made an impression. This experience should be narrated through what he calls original reflection, before some core themes are drawn out through critical reflection. These themes are then, finally, reflected upon theoretically and philosophically. In our essay, however, we have chosen to start with the explication of some concerns of ours. The concerns have emerged through the years as a feeling that something is insufficient and not right regarding the models, theories and didactical structures that are domination higher education pedagogies in our time. In part 2 of our article we explicitly formulate these concerns. Then, in the part 3, we reflect critically and theoretically upon them in more general terms, drawing on philosophical perspectives and research literature that we have found relevant in our attempts to “open up” and shed light on our concerns on the one side, and propose a way to handle them on the other. In Part 4, we narrate one of our experiences of acting upon our concerns, namely through developing and teaching a phd-level course for some of our colleagues representing all four faculties at our university: Faculty of Health and Social Sciences, USN School kunnskap som profesjonsforskning, Bergen, Fagbokforlaget, 2014; LINDSETH, Anders: “Refleksiv praksisforskning”, in HALÅS, Cathrine Torbjørnsen, KYMRE, Ingjerd Gåre & STEINSVIK, Kari (eds.): Humanistiske forskningstilnærminger til profesjonspraksis, Oslo, Gyldendal Akademisk, p. 243-260, 2017a; LINDSETH, Anders: “Forskningens vei – Fra livserfaring til en observerbar verden og tilbake til livets virksomheter”, in HALÅS, Cathrine Torbjørnsen, KYMRE, Ingjerd Gåre & STEINSVIK, Kari (eds.): Humanistiske forskningstilnærminger til profesjonspraksis, Oslo, Gyldendal Akademisk, p.15- 37), 2017b; LINDSETH, Anders: “Dosenten i et FoU-perspektiv. Refleksiv praksisforskning som en vei mot dosentkompetanse”, in BACHKE, Carl Christian & HERMANSEN, Mads (eds.): Å satse på dosenter. Et utviklingsarbeid, Cappelen Damm Akademisk, Oslo, 2020, p. 75–101. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 199 of Business, Faculty of Technology, Natural Sciences and Maritime Sciences, and Faculty of Humanities, Sports and Educational Sciences. In this part we also draw upon meta-reflections from course participants, which then provide a second-person viewpoint. What we can call “the intervention and practice research process” can also be compared to the developmental action inquiry of William Torbert and colleagues 5 . Torbert distinguishes between first-person action inquiry, second-person action inquiry and thirdperson action inquiry, also making distinctions between the subjective first-person voice, the intersubjective second-person voice and the objectivity-seeking third-person voice 6 . Reason and Bradbury 7 suggest that the most compelling and enduring kind of action research will engage all three strategies: first-person research is best carried out in the company of friends and colleagues who can provide support and challenge. Such a company may evolve into a second-person collaborative inquiry process, as it has for us when working with this article. The collaboration has strengthened the course itself, since originally, we had quite different, however compatible, positions within the science and philosophy of education. The strengthening force lies in the synergy of integrating different stances into a new integrated whole. 5 TORBERT, William: Creating a Community of Inquiry: Conflict, Collaboration, Transformation, London, Wiley Interscience, 1976; TORBERT, William: The Power of Balance: Transforming Self, Society, and Scientific Inquiry, London, Sage, 1991; TORBERT, William & Taylor, Steven: “Action Inquiry: Interweaving Multiple Qualities of Attention for Timely Action”, in REASON, Peter & BRADBURY, Hilary (eds.): The Sage Handbook of Action Research, London, Sage, 2nd edition, p. 239-251, 2008. 6 TORBERT, William: Creating a Community of Inquiry: Conflict, Collaboration, Transformation, London, Wiley Interscience, 1976. 7 REASON, Peter & BRADBURY, Hilary (eds.): The Sage Handbook of Action Research, London, Sage, 2nd edition, 2008. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 200 Our concerns We have already stated our worry that the pedagogies of higher education seem to be developing in an increasingly instrumental and technical way, not the least due to the increasing dominance of aim oriented, competence-based and so-called concept- or programme based approaches 8 in the pedagogies of academia. However, such approaches are not sufficient to cover education to handle unforeseen events. Our point here is that while traditional didactical models focus on ways of planning how to learn by presupposing clear learning goals and an inner causal interaction between factors like aims and content, goals cannot be defined and articulated clearly in advance concerning unforeseen events 9 . On the limitations of the constructive alignment approach One example of such a technical approach in higher education pedagogies is the so called “constructive alignment” (CA) and “Structure of the Observed Learning Outcome” or the SOLO- model 10 which is dominant in higher education systems nowadays. Constructive alignment emphasizes the correlation between learning outcomes, assessment and learning activities. Following this model, every academic course would start with a definition of what the student shall have learned (learning outcome) when the course is passed, how the outcomes will be assessed and finally what kind of teaching- and learning activities which need to be used in order to reach the predefined learning outcomes. 8 ARMSTRONG, Michael: Armstrong's Handbook of Strategic Human Resource Management, London, Kogan Page Ltd, 7th edition, 2020. 9 TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo/Bergen, Fagbokforlaget, 2015. 10 BIGGS, John Burville & TANG, Catherine: Teaching for Quality Learning at University. What the Student Does, New York, McGraw Hill, 4th edition, 2011. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 201 Constructive Alignment has gained an international standing as a quality development tool in higher education despite the fact that the system is based on one source 11 . For instance, NOKUT, the Norwegian body for quality in education, uses this model as a system for measuring educational quality in higher education. Both before and during the corona pandemic, several webinars on the constructive alignment model (in Norwegian “samstemt undervisning”) were held for teaching staff at higher education institutions in Norway. However, the constructive alignment model is problematic in several respects. First, the model is at risk of making the educational process instrumental, one-dimensional and unidirectional, closing the necessary space for “edificational experiences”. Second, it makes the qualities implied in edification difficult to develop, as it becomes more important for students to reach the predefined aims and learning outcomes, than to develop a critical and self-reflective relationship to the knowledge and skills 12 . Third, students will not easily learn virtues needed for action in an unpredicable world, such as wisdom and patience 13 , courage and judgment 14 , and appreciation of learning in the present 15 . All in all, the constructive alignment approach is at risk 11 ANDERSEN, Hanne Leth: “Constructive alignment og risikoen for en forsimplende universitetspedagogikk [Constructive alignment and the risk of a simplifying university pedagogy]”, in Dansk universitetspedagogisk Tidsskrift, 9, 2010, pp. 30-35. 12 See HELSKOG, Guro & WEISS, Michael Noah: “On the Urgent need for Philosophical Practices in Main Stream Education”, in HASER – International Journal of Philosophical Practice, 1, 2021. 13 BRUNSTAD, Paul Otto: Klokt lederskap. Mellom dyder og dødssynder [Wise leadership. Between virtues and mortal sins], Oslo, Gyldendal akademisk, 2009. 14 TORGERSEN, Glenn-Egil. (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015. 15 SAEVEROT, Herner & TORGERSEN, Glenn-Egil: “Time, Individuality, and Interaction: A Case Study”, in HOWARD, Patrick, SAEVI, Tone, FORAN, GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 202 of creating what Finn Thorbjørn Hansen 16 have called an “Eichmannisation of Education” 17 . Eichmannisation of Education is characterized by blindly and unreflectedly following orders, principles and rules, like Eichmann who claimed that he was only doing his duty when making possible the massacres of the second world war 18 . The point here is that even if everything is done competently and right, that is, done in alignment (sic!) with aims, orders and bureaucratic rules, or in our context here: the respective aims and principles in the constructive alignment model, it would still not necessarily be good in a moral sense. This brings us to the notions of competence and competence-based approaches to teaching, which are widely used in curricula at all levels of Norwegian education today. On the limitation of competence-based approaches In the analysis of Biesta 19 learning and competence are necessary but insufficient features of good teaching practice. With regard to the practical implementation of the idea of competence in the field Andrew & BIESTA, Gert (eds.): Phenomenology and Educational Theory in Conversation. Back to Education Itself, London/New York, Routledge, 2020. 16 HANSEN, Finn Torbjørn: At stå i det åbne. Dannelse gennem filosofisk undren og nærvær [To stand in the open. Formation through philosophical wonder and presence], Københanvn, Hans Reitzels forlag, 2008. 17 See also HELSKOG, Guro & WEISS, Michael Noah: “On the Urgent need for Philosophical Practices in Main Stream Education”, in HASER – International Journal of Philosophical Practice, 1, 2021. 18 MAHRDT, Helgard: “Å tenke om det uforutsigbare med Hannah Arendt [Thinking about the unpredictable based on Hannah Arendt], in: TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015, p. 132-153. 19 BIESTA, Gert: “How Does a Competent Teacher Become a Good Teacher?: On Judgement, Wisdom and Virtuosity in Teaching and Teacher Education”, in HEILBRONN, Ruth & FOREMAN-PECK, Lorraine (eds.): Philosophical Perspectives on Teacher Education, West Sussex, John Wiley & Sons, 2015a. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 203 of teacher education (in our context the field of university teacher education) he sees a number of problems. Some of them can be outlined as follows: 1. Any attempt to draw out in full detail what teachers should be competent in, runs the risk of generating lists that are far too long and detailed, reducing teacher education to a tick box exercise focusing on whether the individual students have managed to achieve the goals, easily leading to a disjoined curriculum and an instrumental non-collaborative approach to teaching and learning. 2. Competences are always oriented towards the past and the present because it is only possible to describe what a teacher needs to be competent at in relation to situations that are already known. Hence, a competence-based curriculum for (university) teacher education would tie the student too much to a particular interpretation of the current situation, rather than preparing them sufficiently for meaningful action in an unknown and unpredictable future. 3. Good teachers does not only need to be good at doing all kinds of things (which is what competence is about in Biesta`s interpretation) The most important limitation of competence based approaches to teacher education is however, according to Biesta 20 the fact that good teachers need to be able to judge which competences should be utilized in always concrete situations in which they work. Hence, he suggests that while competences is a necessary condition for good teaching, it can never be a sufficient condition, because good teaching requires judgment about what an educationally desirable course of action would be in this concrete situation with 20 BIESTA, Gert: “How Does a Competent Teacher Become a Good Teacher?: On Judgement, Wisdom and Virtuosity in Teaching and Teacher Education”, in HEILBRONN, Ruth & FOREMAN-PECK, Lorraine (eds.): Philosophical Perspectives on Teacher Education, West Sussex, John Wiley & Sons, 2015a. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 210 mindfulness, and with the words of Hellesnes 37 : When education is edifying, it enhances wisdom. One becomes edified through reflection and problematizing of one`s subjectivity, including ones knowledge and practices, and of the daily world who is always ground and the point of departure for the professional, academic and scientific world. An education that loses touch with the daily world, and thus with the personal lived life, practice and politics, is an education without edification, Hellesnes argues, a position that is developed further in theory and practice by Helskog 38 . The basis of the critique of Danningsutvalget, in which Lindseth and Løvlie contributed with their understandings of edification, was a critical stance towards the “quality reform”, “Bologna Process” and “Lisboa strategy” after the turn of the century. The basis of our paper is in addition a critique towards the earlier mentioned competence-based and so-called concept- or programme based approaches 39 , which have gained increasing dominance in the pedagogies of academia. In an attempt to cut through the concept`s different historical meanings and connotations in order to create a working definition in the context of teacher education, Helskog has chosen to understand Bildung – or edification - as holistic self-education towards wisdom, modelled in the six dimensional map for wisdom oriented pedagogy 40 . Edification is 37 HELLESNES, Jon: “Ein utdana mann og eit dana menneske. Framlegg til eit utvida daningsomgrep”, in Pedagogikk og samfunn, Bergen, Filosofisk institutt, Universitetet i Bergen, 1969. 38 HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London and New York, Routledge, 2019a. 39 ARMSTRONG, Michael: Armstrong's Handbook of Strategic Human Resource Management, London, Kogan Page Ltd, 7th edition, 2020; See also LAI, Linda: Strategisk kompetanseledelse [Strategic competence management], Bergen, Fagbokforlaget, 2013. 40 HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 211 according to this understanding never limited only to knowledge storage, or to changing one`s rational points of views or one`s opinion about an issue. Rather, it involves transformation of one`s entire being in direction of increased ability to judge, and deeper understanding and wisdom in a broad sense. Wisdom is and should remain an utopian ideal – a horizon that moves away as the individual expands and deepens his or her understanding, while developing epistemic humility, self-insight and insight in their own knowledge and limitations. Dialogical and philosophical practice In her articles “Bildung towards wisdom through dialogue in teacher education” 41 and “Searching for wisdom the Dialogos Way” 42 , Helskog explores the edifying potential of philosophical practices in teacher education. In the first article, she thinks with Norwegian philosopher Hans Skjervheim 43 , who distinguishes two basic models of pedagogy: 1. Pedagogy understood as technique, art, craft and transmission of predefined knowledge, with “to affect” as basic metaphor and New York, Routledge, 2019a. 41 HELSKOG, Guro Hansen: “Bildung towards wisdom through dialogue in teacher education”, in Arts and humanities in higher education, 18, 1, 2019, special issue: The Art of Dialogue, edited by ALTORF, Hannah Marije, pp. 76- 90. First published online, October 18, 2016. 42 HELSKOG, Guro Hansen: “Searching for Wisdom the Dialogos Way”, in: AMIR, Lydia (ed.): New Frontiers in Philosophical Practice, London, Cambridge Scholars Publishing Ltd., 2017. 43 SKJERVHEIM, Hans: “Eit grunnproblem i pedagogisk filosofi [A foundational problem in pedagogical philosophy]”, in SKJERVHEIM, Hans: Deltakar og tilskodar og andre essays, Oslo, Tanum, p. 226-245, 1976. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 212 2. Pedagogy understood as based in a romantic, biological understanding of the human being, with “free growth” as a basic metaphor. In their ideal-typical forms, both these pedagogical models are undialogical and one-sided, Skjervheim argues. In the first, which we above have related to the constructive alignment model, the teacher is the subject while the student is the object, whom the teacher can affect in the direction of specific pre-defined outcomes. The model of teaching thus become (probably unintendedly) authoritarian topdown formation of the student. The second model is seemingly contradictory and supposedly a “bottom-up” model of pedagogy, in which the young person is free to develop her inner dispositions. As a pedagogical model, however, it does not work, because teaching and pedagogical guidance of the young, in our context into a given profession such as the teaching, nursing, engineering or management profession, is necessary. In the first model, the teacher openly affects and forms the students through techniques and predefined knowledge, while in the second model, the teacher subtly affects and forms the students through manipulation, at the same time seducing them to think they are allowed to grow freely. Thus, none of the pedagogical models grants the students the space and freedom necessary for edification to occur. Such processes call for a third model of pedagogy, Skjervheim argues, namely a dialogical and philosophical model. Skjervheim uses the practice of Socrates as described in the dialogues of Plato as an example of the third model. Socrates simultaneously affects and lets the young develop freely, in Skjervheims interpretation. This third pedagogical model - the Socratic - is dialectical, and it takes into account the difference between doxa and episteme, between mere opinion and true insight. Skjervheim labels this dialectical pedagogical model of education psychagogy, or soul guidance through words. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 213 Similarily, during a full Dialogos process, experiences, ideas and concepts are explored through dialectical movements, and wondered upon from logical, emotional, experiential, existential and spiritual starting points and perspectives. Socratic dialogues, guided imageries, pro-con argumentation, philosophical walks, mind-body exercises as well as art-, text- and emotion based dialogues and -essay writing might be among the exercises included 44 . At each moment of a philosophical dialogue, the teacher or facilitator needs to be alert in order to be able to channel the ongoing philosophical and edificational process. This can in one moment imply encouraging participants to argue from divergent or opposite viewpoints, at other moment to contemplate in silence. This cannot be planned in advance. The written form of Skjervheim`s third pedagogical model is the personal essay 45 . The word “essay” derives from French essai, meaning “self-attempt” or “self-trial”. Finn Thorbjørn Hansen, in his attempts to develop a new university pedagogy in Denmark 46 , argues that a teacher, a counsellor or other professionals who do 44 HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London and New York, Routledge, 2019a. 45 HELSKOG, Guro Hansen: “Om Askeladdens metode. Essayet som erkjennelsesvei og vidsomsdannende skrivepraksis”, in ASKELAND, Norunn & JØRGENSEN, Iben Brinch (eds.): Kreativ akademisk skriving [Creative academic writing], Oslo, Universitetsforlaget, 2019b. 46 HANSEN, Finn Torbjørn: At stå i det åbne. Dannelse gennem filosofisk undren og nærvær [To stand in the open. Formation through philosophical wonder and presence], København, Hans Reitzels forlag, 2008; HANSEN, Finn Thorbjørn. Kan man undre sig uden ord: udvikling af en alternativ universitetspædagogik på Designskolen Kolding. [Can one wonder without words: Development of an alternative university didactics at Designskolen Kolding]. Alborg: Aalborg Universitetsforlag. 2014; HANSEN, Finn Thorbjørn. Det personlige essay som en filosofisk praksis. Skriftserie for Barnevernets utviklingssenter i Nord-Norge, nr. 3. 2007. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 214 not know or wonder about their own philosophical standpoint or values – i.e. ones views on humanity, the world and the good life, and on philosophical concepts like care, integrity, love, respect, confidence, authenticity, etc, will never grow to become a master of his profession. A master, Hansen argues, has learned to know his or her point of departure well enough to realize how little he or she actually can know, master and control. It does not require competence development, but rather a particular sense of selfcultivation, i.e. Bildung or edification. The master has learned to step aside and let the world come to him, requiring an attitude that is fundamentally wondering. Hansen lists twelve characteristics of the personal essay, arguing that each point reflects what goes on in philosophical practice 47 : 1. The essay creates an intimate relation between reader and writer and displays and exercises the essayist’s inner dialogue. 2. The tone is personal, honest, confessional, teasing and playful, while also revealing vulnerability. 3. The essayist is a good storyteller. 4. The form is one of pushing borders, exploring, self-testing (and in the end also self-developing). 5. The voice is not private but personal, pointing towards the general. 6. Shows scepticism to dogmas and “great ideal thoughts”, but humbleness towards the world and the “insignificance” of oneself, and sees the great in the small and ordinary. 7. The essayist is in the service of comedy rather than tragedy, i.e. uses humour and irony and exercises a heroic self-investigation with a twinkle in his eye. 8. Moves from the individual to the universal and back. 47 HANSEN, Finn Thorbjørn: “Det personlige essay som en filosofisk praksis”, Skriftserie for Barnevernets utviklingssenter i Nord-Norge, 3, 2007. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 215 9. May also move back through history and traditions in order to meet “the great masters” whom he frequently quotes, but in a playful manner and only as part of the development of the essayist’s own train of thought (does not give grounds with reference to authorities, but “colours” his own statements). 10. The method is a non-academic and “non-methodical method”, depending on what may occur to the essayist during his journey and what serves him best at the moment in his investigation of the concrete subject that is in focus. 11. Typical of people in their mid-life and later, who restrain themselves by looking back at their actions and the choices they made. 12. The essay is an existential way of life, an attitude, philosophy and a kind of philosophical reflection that relates to philosophy understood as life form and not a theoretical discourse. The philosophical dialogue and the personal essay both represent philosophical practices that falls under Skjervheim`s third model of pedagogy: The dialectical. The “learning outcomes” of dialectical processes involved in philosophical dialogues and essaywriting is unpredictable and in the open, and cannot be planned in advance in terms of for instance constructive alignment and competence-based approaches. With their emphasis on measurable learning outcomes and learning activities that will lead to the predefined aims, these models are closed and restricted to what can be predicted and controlled. Thus, they fall under Skjervheim`s first model of education, namely that of techne and poiesis, as also discussed by Biesta 48 . 48 BIESTA, Gert: The Beautiful Risk of Education, London/New York, Routledge, 2014. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 216 Pedagogy for the unforeseen As with philosophical practices, all teaching- and learning processes imply a risk 49 . One simply can not know what the result of the process will be, and a lot can happen that is not planned for. This risk is the very basis for pedagogy for the unforeseen, in which three pedagogical elements are central 50 : a) Alertness regarding productive moments b) Hermeneutical suspiciousness regarding the consistency of ones discipline c) Preparedness for unexpected future events. Ad a) Alertness regarding productive moments Central in pedagogy for the unforeseen is the capability of utilizing productive moments. If something in a teaching session happens as a surprize or unexpectedly, or something does not go as planned, this can be used creatively as an opportunity for bringing forth edifying experiences. This can happen if the teacher takes the opportunity to break out, think freshly and creatively, trying out ways of teaching and learning that has not yet been practiced within the discipline or the institution 51 . Hence, the teacher who is open to the unforeseen, needs to have qualities similar to that of a philosophical practitioner as understood in the Dialogos 49 BIESTA, Gert: The Beautiful Risk of Education, London/New York, Routledge, 2014. 50 TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015. 51 TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 217 approach 52 . The philosophical practitioner is able not only to secure “free growth” by going with the flow of the philosophical process as in the “free growth” metaphor of Skjervheim. He or she is also able to make facilitation moves that directs the dialogue in a fruitful direction in line with the “affect” metaphor of Skjervheim, thus enacting a dialectical or Socratic pedagogy that is alert for potentially fruitful moments. Ad b) Hermeneutical suspiciousness regarding one`s discipline By hermeneutical suspiciousness we mean an open, yet critical interpretative and investigative approach to one`s academic discipline regarding uncovering insecurities, insufficiency and unclearity in for instance models, theories or descriptions. This can have consequences for how the discipline should be taught to students or described to the research community, and further influence understandings of what “good” quality of education is, and how this is evaluated and “measured” 53 . Compared to philosophizing the Dialogos Way, this would imply interpretation and critical reflection through analysis, comparison, synthesis, conceptualization and problematizing, key elements in Brenifier`s 54 understanding of philosophizing. Relevant philosophical questions could be: “What do I hold as true in my discipline?” “What is the limitations of this truth?” What is held as true in my profession, more generally?” 52 HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London and New York, Routledge, 2019a. 53 TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015. 54 BRENIFIER, Oscar: A quick glance at the Lipman method, 2008. Retrieved February 9th 2016 from http://www.practiques-philosophiques.fr. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 218 Ad c) Preparedness for unexpected future events A third approach to pedagogy for the unforeseen concerns the preparedness and development of knowledge in society regarding risk and unwanted events such as for instance ideology conflicts, terror and challenges related to climate change and sustainable development. The key question is 55 : How can such events be prevented, and how can such unexpected events (also positive) be used in teaching? To prepare students for good action in unpredictable surroundings, education for the unforeseen also needs to include elements such as improvisation and ‘samhandling’. ‘Samhandling’ 56 is a Norwegian word that equates, but in our context is not identic, with English words like interaction/social interaction/collaboration/cooperation/coordination/join forces with/ joint action/teamwork. Recent basic research by Torgersen 57 implicates that ‘samhandling’ is one of the most distinct predictors for handling unforeseen events. Samhandling under risk and unpredictable conditions presupposes emphasize on other factors 55 TORGERSEN, Glenn-Egil & SAEVEROT, Herner: “Ny pedagogikk for det uforutsettes tidsalder? [New pedagogy for the unforeseen age?]”, in TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015, p. 17-27. 56 See also TORGERSEN, Glenn-Egil: “Samhandling Under Risk (SUR) – Theoretical Foundation as a Common Frame of Reference”, in TORGERSEN, Glenn-Egil (ed.): ‘Samhandling’ [Interaction] Under Risk - A Step Ahead of the Unforeseen, Oslo, Cappelen Damm Akademiske, 2018, p. 19-38. A short definition of ‘samhandling’: “Samhandling is an open and mutual communication and development between participants, who develop skills and complement each other in terms of expertise, either directly, face-to-face, or mediated by technology or manually” (p.26). The relationship between participants at any given time relies on trust, involvement, rationality and professional knowledge. 57 TORGERSEN, Glenn-Egil (ed.): ‘Samhandling’ [Interaction] Under Risk - A Step Ahead of the Unforeseen, Oslo, Cappelen Damm Akademiske, 2018. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 219 than what is the case for samhandling when conducted under predictable conditions. Extracting knowledge out of disorder in information and surroundings, shared leadership, the avoidance of organizational narcissism, and collective acceptance for swift trust and loss of control are among the elements in good samhandling under risk. This is maybe where the different orientations of pedagogy for the unforeseen and philosophical practice becomes most visible, even though the attitudes needed for wise action under such circumstances can be enhanced through philosophical practices both in preparation for such events, and in the reflection upon such events when they have happened. “What is good action under pressure?” “How can I be wise in a chaotic situation?” “What are the limits of my responsibility?” could be questions explored both before and after such events. Edification through philosophical practice as a pedagogy for the unforeseen? While educating for the unforeseen requires pedagogies that are open to an unpredictable future 58 , models and concepts that are currently dominating higher education didactics are insufficient for this purpose. The pedagogical approach in pedagogies for the unforeseen should according to Saeverot 59 be indirect, and make use of “invisible methods”, which implies minimum use of defined blueprint solutions, and a conscious use of unclear learning content. The Dialogos approach to philosophizing towards wisdom 60 is an 58 Barnett, Ronald: “Learning for an unknown future”, in Higher Education Research & Development, 23, 3, 2004, pp. 247–260. 59 SAEVEROT, Herner: Indirect Pedagogy. Some Lessons in Existential Education, Boston & Rotterdam, Sense Publishers, 2013. 60 HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London and New York, Routledge, 2019a. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 226 in this course I have gained insight and knowledge that I did not have before”. Edification through inter-disciplinary ‘samhandling’ A participant puts emphasis on his or her development of awareness regarding developing an inter disciplinary perspective through ‘samhandling’: “The collaboration between others across disciplinary divides has been important in order to understand quality of education as superior preferences across academic disciplines”. Another claims to have been inspired by getting to know how other professions solve their pedagogical responsibilities: “There are many ways to solve ones mission as a teacher, and it was inspiring to discuss improtatn pedagogical questions with academic staff that work in different subjects and in completely different ways”. A third saw the potential of interdisciplinary ‘samhandling’ across faculties: “It was especially fruitful that we had to make use of each other`s competences and collective resources. However challenging, the instructions have been very useful in order to avoid taking the usual paths. The sessions has given room for dialogues across disciplines and faculties about superior structures and values”. Edification towards pedagogical phronesis One participant claims that the course has lead her to “reflect more about what is demanded of prudence and practical wisdom (phronesis) to be a good teacher of language and literature in teacher education”. Another claims that he or she has wondered about “the meaning of practical wisdom (phronesis) both when it comes to the qualification of students and of myself as a professional university teacher”. Her or she is underlining that through practical wisdom “the importance of ethical reflection and the ability to act with good professional judgment, which is TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 227 essential in the practical action competence of the child welfare worker” is brought explicitly to attention. A third participant reflects upon the necessity of being open and questioning towards the unknown: “(…) I now see that I to a greater extent need to take an investigative approach toward phenomena that are unknown”. A forth example is the participant who claims that he or she has experienced that “My belief that critical reflection as a foundation is extremely important for students who are entering a profession where care, play, learning and edification is part of professional practice” is strengthened. Preparing students for the unforeseen One example is the participant who stated that “I have earlier not been very conscious about the fact that we are educating students for the unforeseen. This has been a great inspiration for developing the themes that our studies in economy consist of. Even if the ideas involved in pedagogy for the unforeseen is relatively simple, this is not necessarily something one would think about when standing in front of students”. Another participant reflected upon characteristics of a university teacher who is focused on developing students` preparedness for future unforeseen events, stating that “alertness for signs of what is emerging of both good and bad, of opportunities and risks” is among the virtues needed». Moreover, a third participant stated that “I have had my ayes opened for the value of creating pedagogical situations that challenge students for good action in unfamiliar situations. Before I related this more to first aid training courses and crisis management, but now I see that this can be useful un many academic subdisciplines”. A forth participant claimed that “It is easy to related the unforeseen to unwanted events with adverse consequenses for individual, society and nature. However, what might be even more important is to GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 228 identfy signs of positive unforeseen events, seize them and develop them to the best of our world”. Towards edification-orientated pedagogical practices One participant states that “I experience that the course structure has emphasized the edifing process as an ‘arena for learning’ ”, while another emphasises that “the written assignments have been different in content and form, and thus given different approaches and opportunities for reflection, both individually and in groups”. This has lead him or her to “try out new forms of teaching, to tune in to supervision in different ways than earlier, and to secure that the dialogues with students are held in personal, authentic but yet academically anchored ways”. A third participant emphasises that “in encounters with students I have now become more aware of how their edification is enhanced through scholarly demands and feedback”. Further, a forth participant states that the course has given inspiration to judge and further develop his or her pedagogical practice, saying that he or she wants to “praise the exiting choice of course literature and the structure with assignment and presentations in groups in the sessions. I experience it as useful when one later is to evaluate one`s own pedagogical practice, and make judgments about the forms of assessment one should use in ones own courses”. These elements are also emphasised by a fifth participant, who claims that the phd-course has given him/her inspiration and motivation to “…have as a goal that my students should gain true insight, develop curricula and teaching practices that has high relevance for practice, see theory and practice in relation to each other, to facilitate student active forms of learning, and waking students from slumber through unforeseen events in the classroom, and to a greater extent integrate digital methods in teaching practice”. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 229 Summary and final comment We began this article by describing our concerns that didactical models and practical pedagogies of higher education seem to be developing in increasingly limited competence oriented, instrumental and technical (in the Aristotelian sense of techne and poiesis) way, leading to fragmentation and disintegration, amongst other. We then reflected critically and theoretically upon our concern by tracing some roots of the concerns in the history of pedagogy, more specifically by relating them to the European traditions of Bildung (edification) and to the Aristotelian notions of phronesis and praxis. In part 3 we described our attempts to handle our concerns practically through the development and teaching a phd-level course for university teachers from all four faculties at our university. The course was set up with the purpose of setting in motion a process of edification. Concretely, we included philosophical practices as ways of facilitating edifying and wisdom oriented pedagogy for the unforeseen 65 , 66 , preparing university teachers and their students for good action in an open and unpredictable future. Philosophical practices and pedagogies for the unforeseen, which both have the characteristics of indirect and “hidden” dialectical and thus Socratic teaching methods, were the main approaches used in the course. Based in our concerns, theoretical reflections, practical-pedagogical trials and feedback from course participants, we have two concrete suggestions for teaching practice in higher education: 65 HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London and New York, Routledge, 2019a. 66 TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 230 1) The staff, both scientific and administrative, should focus less on traditional aims and objectives as indicators of learning outcomes and quality. Instead, higher education should focus on open edificational and creative oriented approaches to teaching that includes philosophical practices and “samhandling” across disciplines. 2) All higher education study programmes should to some extent train students for unforeseen events in society, while explicating possible contributions and limitations to different scenarios. Edification oriented teaching sets inner and relational existential movements in motion. Such motions are created through the existential encounters between the individual and the content, and between the individuals who take part in the pedagogical situation. Hence, the edifying process itself comes to the foreground, while the aims and methods are pushed to the background, which is what gives edification oriented pedagogical practice their critical tilt towards logical-instrumental aims- and learning outcome oriented practices. As participants meta-reflection notes indicate, we seem so far to have succeeded quite well in creating a course that has edification at the centre. However, we continue to develop this particular course as well as our teaching practice in general, both based in feedback from participants, as well as in critical reflection upon our own experiences with teaching the course. This means that none of the three courses we have facilitated so far has been equal, as we keep trying out new pedagogical approaches and new ways to include philosophical practices in the course. For instance, this year we have had an increased focus on ethical reflection. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 231 References ANDERSEN, Hanne Leth: “Constructive alignment og risikoen for en forsimplende universitetspedagogikk [Constructive alignment and the risk of a simplifying university pedagogy]”, in Dansk universitetspedagogisk Tidsskrift, 9, 2010, pp. 30-35. ARISTOTLE. Nichomachean Ethics. Retrieved 11.02.2020 from The Internet Classics Archive | Nicomachean Ethics by Aristotle (mit.edu) ARMSTRONG, Michael: Armstrong's Handbook of Strategic Human Resource Management, London, Kogan Page Ltd, 7th edition, 2020. BARNETT, Ronald: “Learning for an unknown future”, in Higher Education Research & Development, 23, 3, 2004, pp. 247–260. BIESTA, Gert: The Beautiful Risk of Education, London/New York, Routledge, 2014. BIESTA, Gert: “How Does a Competent Teacher Become a Good Teacher?: On Judgement, Wisdom and Virtuosity in Teaching and Teacher Education”, in HEILBRONN, Ruth & FOREMAN-PECK, Lorraine (eds.): Philosophical Perspectives on Teacher Education, West Sussex, John Wiley & Sons, 2015. BIESTA, Gert: “Å kreve det umulige – å arbeide med det uforutsette i utdanningen [To demand the impossible - to work with the unforeseen in education]”, in TORGERSEN, Glenn-Egil. (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen]”, Oslo/Bergen, Fagbokforlaget, 2015, p. 273-282. BIGGS, John Burville & TANG, Catherine: Teaching for Quality Learning at University. What the Student Does, New York, McGraw Hill, 4th edition, 2011. BRENIFIER, Oscar: A quick glance at the Lipman method, 2008. Retrieved February 9th 2016 from http://www.practiquesphilosophiques.fr. GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 232 BRUNSTAD, Paul Otto: Klokt lederskap. Mellom dyder og dødssynder [Wise leadership. Between virtues and mortal sins], Oslo, Gyldendal akademisk, 2009. DANNELSESUTVALGET: Kunnskap og dannelse foran et nytt århundre [Knowledge and Bildung in the face of a new century], Oslo, Dannelsesutvalget, Universitetet i Oslo, 2009. HANSEN, Finn Torbjørn: Det filosofiske liv. Et dannelsesideal for eksistenspedagogikken [The philosophical life. An educational ideal for the pedagogy of existence], København, Gyldendalske bokhandel, Nordisk forlag A/S, 2002. HANSEN, Finn Torbjørn: At stå i det åbne. Dannelse gennem filosofisk undren og nærvær [To stand in the open. Formation through philosophical wonder and presence], København, Hans Reitzels forlag, 2008. HANSEN, Finn Thorbjørn. Kan man undre sig uden ord: udvikling af en alternativ universitetspædagogik på Designskolen Kolding [Can one wonder without words: Development of an alternative university didactics at Designskolen Kolding], Alborg, Aalborg Universitetsforlag, 2014. HANSEN, Finn Thorbjørn: “Det personlige essay som en filosofisk praksis”, Skriftserie for Barnevernets utviklingssenter i Nord- Norge, 3, 2007. HELSKOG, Guro Hansen & WEISS, Michael Noah: “On the Urgent need for Philosophical Practices in Main Stream Education”, in HASER – International Journal of Philosophical Practice, 1, 2021. HELSKOG, Guro Hansen: Philosophising the Dialogos Way towards Wisdom in Education. Between Critical Thinking and Spiritual Contemplation, London and New York, Routledge, 2019a. HELSKOG, Guro Hansen: “Om Askeladdens metode. Essayet som erkjennelsesvei og vidsomsdannende skrivepraksis”, in ASKELAND, Norunn & JØRGENSEN, Iben Brinch (eds.): TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 233 Kreativ akademisk skriving [Creative academic writing], Oslo, Universitetsforlaget, 2019b. HELSKOG, Guro Hansen: “Searching for Wisdom the Dialogos Way”, in: AMIR, Lydia (ed.): New Frontiers in Philosophical Practice, London, Cambridge Scholars Publishing Ltd., 2017. HELSKOG, Guro Hansen: “Bildung towards wisdom through dialogue in teacher education”, in Arts and humanities in higher education, 18, 1, 2019, special issue: The Art of Dialogue, edited by ALTORF, Hannah Marije, pp. 76-90. First published online, October 18, 2016. https://doi.org/10.1177/1474022216670609 HELSKOG, Guro Hansen: “Danning gjennom filosofisk dialog - en mulighet for det flerkulturelle og flerreligiøse samfunnet? ” in HAGTVEDT, Bernt & OGNJENOVIC, Gorana (eds.): Dannelse. Tenkning - modning-refleksjon, Trondheim, Tapir akademisk forlag, 2011. HELSKOG, Guro Hansen: “Den humanistiske dannelsen og 1990- årenes utdanningsreformer”, in Norsk Pedagogisk Tidsskrift, 1, 2, pp. 19-33, 2003. HELLESNES, Jon: “Ein utdana mann og eit dana menneske. Framlegg til eit utvida daningsomgrep”, in Pedagogikk og samfunn, Bergen, Filosofisk institutt, Universitetet i Bergen, 1969. KVERNBEKK, Tone, TORGERSEN, Glenn-Egil & MOE, Iren Beate: “Om begrepet det uforutsette [About the concept of the unforeseen]”, in TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015, p. 28-55. LAI, Linda: Strategisk kompetanseledelse [Strategic competence management], Bergen, Fagbokforlaget, 2013. LINDSETH, Anders: “Dannelsens plass i profesjonsutdanninger [The place of Bildung in professions education]” in INNSTILLING FRA DANNELSESUTVALGET FOR HØYERE UTDANNING: Kunnskap og dannelse foran et nytt århundre, An independent GURO HANSEN HELSKOG – GLENN-EGIL TORGERSEN HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 234 selection of individual institutions in Norwegian Higher Education, 08.10.2009. LINDSETH, Anders: “Personlig dannelse”, in HAGTVEDT, Bernt & OGNJENOVIC, Gorona (eds.): Dannelse. Tenkning, modning, refleksjon, Oslo, Dreyers forlag, 2011. LINDSETH, Anders: “Svarevne og kritisk refleksjon. Hvordan utvikle praktisk kunnskap?”, in McGUIRK, James & METHI, Jan Selmer (eds.): Praktisk kunnskap som profesjonsforskning, Bergen, Fagbokforlaget, 2014. LINDSETH, Anders: “Refleksiv praksisforskning”, in HALÅS, Cathrine Torbjørnsen, KYMRE, Ingjerd Gåre & STEINSVIK, Kari (eds.): Humanistiske forskningstilnærminger til profesjonspraksis, Oslo, Gyldendal Akademisk, p. 243-260, 2017a. LINDSETH, Anders: “Forskningens vei – Fra livserfaring til en observerbar verden og tilbake til livets virksomheter”, in HALÅS, Cathrine Torbjørnsen, KYMRE, Ingjerd Gåre & STEINSVIK, Kari (eds.): Humanistiske forskningstilnærminger til profesjonspraksis, Oslo, Gyldendal Akademisk, p.15-37), 2017b. LINDSETH, Anders: “Dosenten i et FoU-perspektiv. Refleksiv praksisforskning som en vei mot dosentkompetanse”, in BACHKE, Carl Christian & HERMANSEN, Mads (eds.): Å satse på dosenter. Et utviklingsarbeid, Cappelen Damm Akademisk, Oslo, 2020, p. 75–101. LØVLIE, Lars: “Verktøyskolen [The tool school]”, in Norsk Pedagogisk Tidsskrift, 3, pp. 185–198, 2013. LØVLIE, Lars: “Dannelse og profesjon [Education and profession]”, in INNSTILLING FRA DANNELSESUTVALGET FOR HØYERE UTDANNING: Kunnskap og dannelse foran et nytt århundre, An independent selection of individual institutions in Norwegian Higher Education, 08.10.2009. LØVLIE, Lars: “Dialektikk og pedagogikk [Didactic and pedagogic]”, in Skrifter, 22, Oppland Distriktshøgskole, Lillehammer, 1979. TOWARDS A NEW PEDAGOGY IN HIGHER EDUCATION HASER. Revista Internacional de Filosofía Aplicada, nº 12, 2021, pp. 195-237 235 LØVLIE, Lars, MORTENSEN, Klaus Peter and NORDENBO, Sven Erik (eds.): Educating humanity: Bildung in postmodernity. Malden, Mass: Blackwell, 2003. Originally published as LØVLIE, Lars, NORDENBO, Svein Erik and MORTENSEN, Klaus Peter (eds.). Education Humanity: Bildung in postmodernity. Journal of Philosophy of Education, Special Issue, 36, 3, Autumn 2002. MAHRDT, Helgard: “Å tenke om det uforutsigbare med Hannah Arendt [Thinking about the unpredictable based on Hannah Arendt], in: TORGERSEN, Glenn-Egil (ed.): Pedagogikk for det uforutsette [Pedagogy for the Unforeseen], Oslo, Bergen, Fagbokforlaget, 2015, p. 132-153. PHENIX, Philip: “The Diciplines As Curriculum Content”, in GRESS, James & PURPEL, David (eds.), Curriculum. An Introduction To The Field, Berkeley, McCuthan Publishing Corporation, p. 139-148, 1988. REASON, Peter & BRADBURY, Hilary (eds.): The SAGE Handbook of Action Research. Participatory Inquiry and Practice, Los Angeles/London/New Delhi/Singapore/Washington DC, SAGE Publications, 2nd edition, 2008. RISE, Svein (ed.): Danningsperspektiver: teologiske og filosofiske syn på danning i antikken og i moderne tid [Perspectives on Bildung: theological and philosophical views on Bildung in antiquity and in modern times], Trondheim, Tapir, 2010. SAEVEROT, Herner & TORGERSEN, Glenn-Egil: “Time, Individuality, and Interaction: A Case Study”, in HOWARD, Patrick, SAEVI, Tone, FORAN, Andrew & BIESTA, Gert (eds.): Phenomenology and Educational Theory in Conversation. Back to Education Itself, London/New York, Routledge, 2020. SAEVEROT, Herner: Indirect Pedagogy. Some Lessons in Existential Education, Boston & Rotterdam, Sense Publishers, 2013.