Discipline

The effects of varying the motivational content of verbal rationales on children's compliance to a prohibition were investigated. Sixty-four 7-to 10-year-old children received an explanation that focused either on the consequences of their behavior for themselves or on the ...

This is a scan of the final pre-publication but uncorrected paper for :

Schostak, J. F.  (1983) 'Making and Breaking Lies in a Pastoral Care Context' Research in Education, No. 30. 71-93.

The article was written following my experiences of having undertaken ethnographic research in a large comprehensive school.

It seemed to me that the issue of ‘lying’, what counts as ‘lies, the social functions and personal impacts was a much under researched issue in education at the time.  For many years it remained one of the few papers on the subject.

Some of these themes were again taken up in my book of the time:

Schostak, J. F.  (1983)  Maladjusted Schooling:  Deviance, Social Control and Individuality in Secondary Schooling,  London, Philadelphia.  Falmer. (reprinted 2012, 2014 Routledge Library Editions and 2014)

It seems to me that the broad theme of lies, truth and knowledge is one that needs to be revisited within the context of contemporary discourses of ‘post truth’, ‘false/fake news’ and indifference to the ‘truth’, knowledge and expertise.  If education means anything at all, it should at least have something to say here.

O objetivo do artigo é explicitar, através de uma leitura cuidadosa do curso Segurança, Território, População (1977-1978), a inflexão no pensamento de Foucault de uma concepção disciplinar da sociedade moderna para uma perspectiva que acentua crescentemente a modernidade dos dispositivos de segurança acionados pela governamentalidade liberal, enquanto a anátomo-política é tomada, em contraste com o argumento de Vigiar e Punir (1975), como um poder arcaico ainda preso aos horizontes da soberania e da razão de Estado. Pretende-se também exprimir que, diferente da enunciação sobre uma suposta pós-modernidade, Foucault constrói uma imagem particular relativa à modernidade do poder e da sociedade.

Beginning the School Year by Facilitating the Process of a Classroom Social Contract (from Transformative Classroom Management)
By John Shindler
www.transformativeclassroom.com
Webinar Series from VDE
http://www.doe.virginia.gov/support/school_improvement/training/transformative_classroom_mgt/index.shtml

To encourage a successful year, it is highly useful for any teacher to engage in a process of creating a collectively developed social contract with his/her students. When teachers and students are on the same page and have each committed to a vision of a functional and healthy class, the odds of a great year ahead increase dramatically. The process acts as a concept attainment exercise for what it means to be a contributing and responsible member of the classroom community and creates the structure for the discipline system of the class. Below is an example social contract. This is followed by Chapter 8 of Transformative Classroom Management (Shindler, 2009). I would also recommend that you read Chapter 9 (creating consequences) and Chapter 10 (implementing the social contract) to deepen your understanding of the process.
The webinar address above links to an in-depth webinar by the author for how to facilitate the process. All materials are available to readers at no cost.

Social science has long operated under the assumption that enchantment, seeking out this-worldly manifestations of the supernatural, impedes the cultivation of self-discipline. How, then, to account for a Christian brotherhood whose testimonial practice is at once enchanting and disciplining of the self? In this article, I define self-discipline in terms of its distinctly reflexive (self-aimed and self-governed) and methodical (systematic and auto-regenerative) character, and in doing so, I disentangle the concept from rational calculation as one (among other possible) means of disciplining the self. I draw on Ricoeur's theory of personal identity to theorize a relationship of the self whose reflexive and methodical character is found not in rational calculation but in arational narration. I then show how the testimonial practice of a charismatic Christian businessmen's brotherhood is disciplining of the self insofar as it is enchanting, how the practice is methodical and reflexive because it is one of arational narration.

At first, the notion of “history of the present” may sound highly paradoxical and, even, as a misnomer. However, a deeper analysis of Michel Foucault’s method of writing a “history of the present” unearths a burgeoning approach to history as well as a critique of conventional historiography. This lecture will seek to convey Michel Foucault’s perception of “history of the present” along with its critical objectives and difference from conventional historiography. On this account, “history of the present” signifies a peculiar style of inquiry. Briefly explained, it undertakes the effort to reveal the overarching struggles of the past between power structures that produced contemporary practices instead of ordinarily tracing their specific historical origins. Crucial in understanding this phenomenon, are also Foucault’s shift of historical research from what is known as “archeology” to “genealogy” and his idea of dispositif. To illustrate this complex network of conceptual elements further, this lecture will also incorporate Foucault’s interpretation of Jeremy Bentham’s Panopticon prison.

A task force authorized by the Executive Council of the Association for Behavior Analysis International (ABAI) generated the statement below concerning the techniques called restraint and seclusion. Members of the task force independently reviewed the scientific literature concerning restraint and seclusion and agreed unanimously to the content of the statement. The Executive Council accepted the statement, and it was subsequently approved by a two-thirds majority vote of the general membership. It now constitutes official ABAI policy. The position statement is posted on the ABAI Web site (www.abainternational.org/ABA/statements/RestraintSeclusion.asp). The purpose of the position statement is to provide guidance to behavior analysts and other professionals interested in the position of ABAI on these controversial topics. In extreme cases, abuses of procedures erroneously used in the name of behavior analysis are not defensible. On the other hand, behavior analysts acting ethically ...

I had searched at many dictionaries to find out the synonyms of the word discipline in order to arrive at its true meaning, I chose these coming words and ranked them in descending order according to their degree of proximity for achieving the meaning, they are: a system of guidance, rules of conduct, self-control, training to follow the correct behaviors, a branch of knowledge. If we look at the meanings of these words to find the best possible definition of discipline, we will discover that there is something common between these synonyms, which in brief referred to a process of directing the human or a system towards the right destination to achieve specific goals. Discipline has many aspects and models, but at the end, these aspects or models converge under one idea, namely, the ways to induce straightening the direction of compass of either humans or systems, for example, this guidance is

Teachers should consider not focusing to “clean” student behaviour using rewards and consequences. Maybe they should look to understand the betterment way of teaching and applying the ‘element across the curriculum’ and the manner the student behaves.

This introduction diagnoses two tendencies among Foucaultian scholars with regard to Michel Foucault’s Discipline and Punish: While the book was initially enthusiastically embraced and its central concepts – above all “discipline” and “panopticism” – were used almost too frequently, these very concepts were often thought to be superseded by Foucault’s own de-velopment in the governmentality lectures and beyond. The articles in the special issue, however, demonstrate that Discipline and Punish, read carefully with neither uncritical enthusiasm nor pro-gressivist dismissal, has still a lot to offer for today’s critical theory and cultural analysis.

Öz
Varoluşçuluk insan merkezli bir felsefe akımıdır. Varoluşçu felsefe insanı bir bütün olarak ele alır; diğer felsefi sistemler gibi sadece düşünen, akıl yürütebilen bir varlık olarak ele almaz; onun duygusal / irrasyonel yönünü ihmal etmez. Aynı zamanda o, insanın araçsallaştırılmasına / nesneleştirilmesine de karşı çıkar. Özellikle 20. yüzyılda popülaritesini arttıran ve hayatın çeşitli alanlarını etkilemeye başlayan Varoluşçu Felsefe, eğitim anlayış ve uygulamalarının değişmesinde de etkili olmuştur. Günümüzde eğitimin bireyselleştirilmesi, bireysel farklılıkların eğitim-öğretim sürecinde dikkate alınması, eğitimin öğrenci merkezli hale getirilmesi, eğitimin özgürleştiren bir süreç haline dönüştürülmesi, sınıf ortamlarının demokratikleştirilmesi gibi söylemlerin eğitim bilimciler tarafından hararetle savunuluyor olmasında Varoluşçu felsefenin etkisi yadsınamaz. Eğitim anlayışlarının değişmesinde / gelişmesinde etkili olan Varoluşçu felsefe, doğal olarak disiplin anlayışını da etkilemiştir. Varoluşçu olarak kabul edilen filozoflar insanın özgürlüğüne, öznelliğine, kendi varoluşunu inşa edebilen biricik varlık olduğuna vurgu yapmışlardır. Öğrencilerin belli bir kalıba sokulması gereken bireyler olarak görülmesi, eğitim faaliyetlerinin öğrencilerin uyumlu ve itaatkâr bireyler haline gelmelerine hizmet edecek şekilde programlanması ve yürütülmesi Varoluşçu felsefe açısından kabul edilebilir durumlar değildir. Zira bu durum, öğrencilerin kendi varoluşlarını gerçekleştirebilmelerinin önünde ciddi bir engel teşkil edebilir. Varoluşçu felsefeye göre insan ve insanın özgürlüğü her türlü bilginin önünde gelir. Dolayısıyla sınıfta belli bilgi kalıplarını öğrenmeleri için öğrencilerin özgürlüğü feda edilemez. İçerik, öğrencileri edilgen / pasif bir konuma itmeyecek şekilde, uygun yöntem ve teknikler kullanılarak öğretime konu edilmesi halinde zaten öğrencilerin ilgisini çekecektir. Bu bakımdan öğrencilerin derste sıkça istenmeyen davranışlarda bulunmaları öğretmenin öğrencilerini tanımakta, uygun yöntem ve teknikleri seçme ve etkili şekilde kullanmakta yetersiz kaldığını gösterir. Varoluşçu felsefeye göre öğretmen, öğrencilerine emirler yağdıran, onlar üzerinde baskı kuran bir otorite değil; öğrencilerine yerine göre seçenekler sunan, açıklamalar yapan, onları düşünmeye yönlendiren, onların kendi kararlarını özgür iradeleriyle verebilmelerine imkân tanıyan bir rehber konumundadır. Bu bakımdan öğretmen sınıfta bir korku figürü olmamalı; sınıf ortamında korkuyu değil, sevgi ve anlayışı; kaygı ve tedirginliği değil, güven ve rahatlığı; baskıyı değil, özgürlük ve sorumluluğu hâkim kılmaya çalışmalıdır. Varoluşçu felsefeye göre disiplini sağlamada amaç, sınıfları öğrencilerin kendi var oluşlarını gerçekleştirmelerine, kendi var oluşlarının sorumluluğunu üstlenmelerine imkân sağlayacak ortamlar haline dönüştürmektir. Bu amaç doğrultusunda tek tek her bir öğrenci eğitimin merkezine alınmalı; baskı kurma, korkutma, ceza verme gibi geleneksel disiplin uygulamaları terk edilmeli, öğrencilerin kendilerini rahat ve güvende hissedecekleri; duygularını, düşüncelerini özgür bir şekilde ifade edebilecekleri demokratik bir sınıf ortamı oluşturulmalıdır. Sınıfta disiplini sağlamanın, etkili / verimli bir öğretim için sadece bir araç olduğu, bir amaç olmadığı asla göz ardı edilmemeli; sınıfta düzen sağlama uğruna öğrencilerin özgürlüklerini kısıtlayıcı, onları baskı altına alıcı uygulamalara teşebbüs edilmemelidir. Zira Varoluşçu felsefede bireyin kendini güvende hissetmesi, özgürce düşünmesi, kendisi ile ilgili kararlarını kendisinin vermesi oldukça önemlidir. Öğrencilerin her yönden sağlıklı bir şekilde gelişmelerine ve böylelikle kendi varoluşlarını gerçekleştirmelerine katkı sağlayabilmeleri açısından öğretmenlerin Varoluşçu felsefenin eğitim ve disiplin anlayışını benimsemeleri önem arz etmektedir. Bu makalenin amacı, Varoluşçu felsefenin insan ve insanın eğitimi ile ilgili genel yaklaşımı perspektifinden sınıf disiplini problemi ile ilgili çıkarımlarda bulunmaktır. Bu bağlamda öncelikle Varoluşçu felsefenin ortaya çıkışı, Varoluşçu filozofların ortak görüşleri ve bu görüşlerin eğitim alanına yansımaları hakkında literatüre dayalı genel bilgiler verilmiş; daha sonra ise sınıf disiplini problemine Varoluşçu felsefenin perspektifinden bakılarak bazı değerlendirmelerde bulunulmuştur.
Abstract
Existentialism is a philosophical way of thinking that is human-centered. Existential philosophy look at people as a whole. Existential philosophy who just like other philosophical systems of human reasoning can not be considered as an asset. Existential philosophy, human emotional / irrational direction can not be neglected. At the same time, it's human instrumentalized to / commodification be it opposes. Existentialist philosophy especially increasing popularity in the 20th century and began to affect various aspects of life, the understanding and practice of educational change has also been effective. In our age, individualization of education, taking into account the teaching-learning process of individual differences, making education a student-centered, to be converted into a process of liberating education, classroom environment by training scientists and discourses such as the democratization of ardently defended the influence of existentialist philosophy undeniable that. Existential philosophy, which has affected the changes in educational approach has also influenced the understanding of classroom discipline. Existential philosophers emphasized that human freedom, subjectivity and only being able to build their own existence. Students are seen as individuals who should be put into a certain mold, training of students of compatible and to serve them become submissive individuals, programming and execution of acceptable terms of existentialist philosophy is not on. This is because according to state their point of view, being able to perform in front of students could pose a serious obstacle for their own existence. According to existentialist philosophy, human and its freedom takes precedence over any information. Therefore, freedom of the students can not be sacrificed in order to learn certain patterns of information in the classroom. Learning content, teaching using the case method to ensure their active participation in the course is already attract the attention of students. In this regard, the students often engage in undesirable behavior in lessons make a sign that the teacher is not sufficient to recognize students and select and use appropriate methods and techniques effectively. According to the existentialist philosophy teacher, who heaped orders to the students, they are not an authority founded on repression; offering students options, explanations which, directing them to think, is a guide to allow for allowing their decisions on their own free will. In this regard, the teacher in the classroom should not be a horror figure; class environment, not fear, must work to ensure the rule of love and understanding; rather than worry and anxiety, confidence and comfort; rather than repression, should try to dominate the freedom and responsibility. The aim of providing discipline according to existential philosophy, class of students to realize their own existence, to transform into environments that enables governments to take responsibility for their own existence. For this purpose each individual student should be the training center; traditional disciplinary •
Yrd. Doç. Dr., Uşak Üniversitesi, İslami İlimler Fakültesi, Din Eğitimi Bilim Dalı, nazim.bayrakdar@usak.edu.tr

... 8. Pour une argumentation détaillée de la question, Bozzo-Rey, Malik, "Social Control and the Legal Panoptic Paradigm", In Beyond Foucault. New Perspectives on Bentham's Panopticon, edited by Anne Brunon-Ernst, London, Ashgate, 2010,. ...

This chapter, based on a talk I gave in Spring 2014 looks at how notions of character and emotion are being mobilised to enjoin women to remake their relationships to the self and to others. It focuses in particular on self-esteem and confidence, examining the 'love your body' movement, and sex and relationship advice that seeks to persuade women that 'confidence is the new sexy'.

This paper, delivered at the annual Canadian Society for 18th C. Studies conference in Kingston Ontario (co-hosted by Queen's University and the Royal Military College) has now been published in the CSECS journal Lumen. See https://www.erudit.org/fr/revues/lumen/2018-v37-lumen03276/1042229ar/; https://www.academia.edu/35452084/_Make_A_Hard_Push_For_It_The_Benthams_Foucault_and_the_Panopticons_Roots_in_the_Paris_%C3%89cole_Militaire

This article discusses the field of Collective Health from the disciplines that structure the curriculum of the Collective Health area postgraduate courses in 2006. From the database of programs, including master's, doctoral and professional masters were classified 1,171 subjects, in what we call disciplinary fields, linking this to the P. Bourdieu's notion of champ (field). Twenty-eight disciplinary fields were described, in three large groups. It was concluded that the field of collective health has a wide range of disciplinary fields, especially the frequency: Epidemiology (16%), Humanities and Social Sciences in Health (7.9%); Curriculum (7.9%); Systems and Health Services (7.4%), Environment and Health (7.2%) Health Policies (6.3%).

The emergence of the system of scientific disciplines: the case of physics
This essay aims to contribute to a better understanding of the emergence of academic disciplines in the course of the nineteenth century. Being largely based upon Rudolf Stichweh's 1984-exemplary study Zur Entstehung des modernen Systems wissenschaftlicher Disziplinen. Physik in Deutschland 1740–1890, this essay takes an academic discipline to comprise a well-defined body of knowledge, a corresponding field of research, a set of institutions and a community of representatives, who owe their access to this community to expert skills acquired through an academic education. It describes the emergence of these different facets in the case of physics. This process involved the gradual emergence of a clear demarcation with respect to bordering fields like chemistry and mathematics, the rise of vocational training at the universities, the emergence of specialized journals and of disciplinary communities. Seen from this perspective and in contrast to the received view the modern system of academic disciplines only emerged in the second half – or rather, the last third – of the nineteenth century.

In this paper I demonstrate how corrective discipline within the master-disciple relationship of early rabbinic Judaism situates the role of the teacher between the poles of compassionate parent and judicial authority. Several passages in the Mishna, Tosefta, and Halakhic Midrashim, sandwich the example of a teacher lashing his student between the cases of a father whipping his son and a court-appointed agent flogging a criminal. This literary juxtaposition conceptually locates the task of the pedagogue as torn between familial intimacy and official impartiality. Yet, while the very presence of a corporal element may incline us to frame the matter punitively, master-disciple disciplinary lashes actually lie at the outskirts of the penal system and reflect the kinship-like responsibilities of the teacher for his students. In light of my analysis of these tannaitic sources I argue that discipline in rabbinic Judaism of late antiquity functions as one important means of fashioning disciples through the cultivation of proper qualities. This constructive model can serve as a paradigm for reorienting our thinking about contemporary classroom discipline not as a means of control or management, but as a tool for fostering greater integrity and responsibility among students.