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Rauno Huttunen
University of Turku, Education, Department Member
- Philosophy of Education, Sociology of Education, Philosophy of Science, Sociology, Qualitative Research, Phenomenography, and 23 moreAxel Honneth, Nicholas Burbules, Shaun Gallagher, Martin Jay, Critical Pedagogy, Paul Ricoeur, Bell Hooks, Pierre Hadot, Philosophy of Praxis, Critical Theory, Frankfurt School, Hegel, Craig Calhoun, Emile Durkheim, Enrique Dussel, Women's Education In Ancient Rome, Teppo Eskelinen, Methodology (Phenomenography), Bildung, Kasvatusfilosofia, Jurgen Habermas, Martin Heidegger, and Philosophy of Martin Heideggeredit
- I am a Marxist philosoper and educational scientist (sociology of education).edit
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Kirja-arvostelu: Persoona ja yhteisö : personalistinen sosiaalipedagogiikka / Leena Kurki. Helsinki, 2002
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In this article we analyse the concept of participation. The analysis is informed by both quantitative and qualitative youth studies conducted in Finland. To analyse different aspects of participation special emphasis is placed on the... more
In this article we analyse the concept of participation. The analysis is informed by both quantitative and qualitative youth studies conducted in Finland. To analyse different aspects of participation special emphasis is placed on the migrant young seeking asylum. Young can be seen as sometimes engaged and disengaged from the existing forms of participating. The results of the youth studies also show that there seems to be a gap between representative democracy and the peer-group-based forms of participation of the young. To analyse in detail how this gap can be understood, the theory of recognition developed by Axel Honneth is used to pinpoint different arenas of participation. Honneth’s levels of recognition – family, civil society and the state – can be used to reformulate the results of the youth studies, which show that personal relations and work life continue to be important for the young, while the interest in the traditional political participation is diminishing.
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The teacher’s pedagogical ethics refers to the Kantian maxims that a teacher is obliged to follow. One could provide a list of the most crucial maxims that a teacher must absolutely not violate. We surely need these Kantian maxims in the... more
The teacher’s pedagogical ethics refers to the Kantian maxims that a teacher is obliged to follow. One could provide a list of the most crucial maxims that a teacher must absolutely not violate. We surely need these Kantian maxims in the teachers’ pedagogical ethics, although they tell us very little about the properties that good and moral teachers should possess. In teacher education we must of course elaborate on the ethical code of the teacher (maxims), but we must also consider the properties of a morally good teacher. A good source in endeavouring to find these properties is the book Aristotle wrote over 2,000 years ago, Nicomachean Ethics. According to Aristotle, a virtuous citizen must be educated. Without virtues (άρετή) – at least a certain degree of virtues – the polis community is impossible. Virtues are the human properties or action dispositions which facilitate the existence of telos, the purpose of a human being.” The telos of a man is to live a life worth living (eu...
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Kasvatus, arvot ja tunteet, Tapio Puolimatka, Helsinki (2004)
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Research Interests: Critical Theory, Sociology, Adult Education, Values, Critical Pedagogy, and 13 morePolitical Culture, Culture, Recognition, Politics of Recognition, Individualism, Intersectionality, Axel Honneth, Precariousness, Nancy Fraser, Redistribution, Labor Relations, Government Size, and Literatures from the Margins
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Kant, Schopenhauer, and Nietzsche hold very different views on what is the outcome of moral growth or what is the nature of moral maturity. For Nietzsche, a Kantian mature person, who follows universal ethical duties, is a prison of... more
Kant, Schopenhauer, and Nietzsche hold very different views on what is the outcome of moral growth or what is the nature of moral maturity. For Nietzsche, a Kantian mature person, who follows universal ethical duties, is a prison of slave-morality. Only the Übermensch is a mature person. For Schopenhauer, a truly mature person is a holy ascetic who has developed his virtues of pity and compassion (Mitleid) to perfection. In this article, we consider whether there is something or nothing to be learnt from Schopenhauer’s and Nietzsche’s ideas of moral growth regarding the Kohlberg-Gilligan debate on moral development. According to Schopenhauer, the source of morality is our natural feelings of pity and compassion. These basic feelings are in contradiction with another basic strive called “will-to-live”. The will-to-live is the ultimate thing-in-itself. To deny the will is the same as denying the will-to-live, which is for Schopenhauer the purpose of moral growth. The will is the source of all suffering, and a person who is free from willing is at the highest state of morality. The road from egoism to a total denial of the will-to-live can be understood as the Schopenhauerian theory of moral development. Nietzsche divides morality into two categories: master-morality and slave-morality. Nietzsche calls the slave-morality also “herd-morality” or morality of resentment, because it is the morality of masses. The master-morality makes a difference between the good and the bad, or between “life-affirming” and “life-denying”. Wealth, strength, health, and power count as good, while bad is associated with the poor, weak, sick, and pathetic. To the slave-morality belongs the difference between good and evil. Good is associated with other-worldliness, charity, piety, meekness, and submission. Evil is seen as worldly, cruel, selfish, wealthy, and aggressive. The Nietzschean master-morality represents the will to power through revaluating all the values. The opposite of the will to power is asceticism, which means the denial of life — and for Nietzsche, that is not a life for the Übermensch. The Übermensch has no pity or other weak sentiments. In this article, we try to reveal what could be — if any — Nietzsche’s and Schopenhauer’s positive contribution to the theory of moral growth.
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The idea of radical pedagogy is connected to the ideals of social justice and democracy and also to the ethical demands of love, care and human flourishing, an emotional context that is sometimes forgotten in discussions of power and... more
The idea of radical pedagogy is connected to the ideals of social justice and democracy and also to the ethical demands of love, care and human flourishing, an emotional context that is sometimes forgotten in discussions of power and inequality. Both this emotional context and also the emphasis on politics can be found in the writings of Paolo Freire, someone who has provided much inspiration for radical pedagogy over the years. However, Freire did not create any explicit ethical foundation for radical pedagogy. This paper argues that, when constructing normative grounds for radical pedagogy, Habermas’s discourse ethics can be an important source, with the caveat that discourse ethics on its own is not sufficient grounding enough where radical pedagogy is concerned. Habermasian critical theory should be supplemented with Axel Honneth’s theory of recognition, as Freire’s focus on love and human flourishing corresponds well with Honneth’s theory’s three modes of recognition: love, rights and respect (solidarity stemming from mutual relations of respect).
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... It both requires and aims at a free and res-ponsible consciousness (subjectivity) which is neither slave ... In 1938 a selection of translations appeared: two chapters from Sein und Zeit, a chapter from the ... 165201. The... more
... It both requires and aims at a free and res-ponsible consciousness (subjectivity) which is neither slave ... In 1938 a selection of translations appeared: two chapters from Sein und Zeit, a chapter from the ... 165201. The Sartre-Heidegger Controversy on Humanism and Education 13 ...
Research Interests: History, Cognitive Science, Philosophy, Secular Humanism, Philosophical Anthropology, and 11 morePhilosophy of Education, Ideology, Martin Heidegger, Essentialism, Jean Paul Sartre, Humanism, Educational Philosophy, Naturalism, Existentialism, Concept Formation, and Educational Philosophy and Theory
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Perusopetuksen yhtenä tehtävänä on kasvattaa lapsista ja nuorista demokraattisen yhteiskunnan arvojen ja normien mukaisia osallistuvia toimijoita. Kaikki lapset eivät kuitenkaan osallistu kunnan järjestämään perusopetukseen vaan... more
Perusopetuksen yhtenä tehtävänä on kasvattaa lapsista ja nuorista demokraattisen yhteiskunnan arvojen ja normien mukaisia osallistuvia toimijoita. Kaikki lapset eivät kuitenkaan osallistu kunnan järjestämään perusopetukseen vaan suorittavat oppivelvollisuuttaan kotiopetuksessa. Kotiopetuskritiikki kohdistuu erityisesti lasten sosiaalisten taitojen kehittymiseen, mitä pidetään aktiivisen toimijuuden ja osallisuuden välttämättömänä edellytyksenä demokraattisessa yhteiskunnassa. Vahva demokratia mahdollistaa uusia tapoja ajatella ja harjoittaa demokratiaa, mutta demokratiaa vahvassa mielessä ei opeteta kouluissamme. Tässä artikkelissa selvennämme kotiopetuksen käsitettä ja käytäntöjä Suomessa sekä tarkastelemme kotiopetukseen kohdistuvaa kritiikkiä. Pohdimme, muodostaako kotiopetus uhan demokratialle kuten kotiopetuksen kritiikissä väitetään vai voiko kotiopetusta pitää demokratiaa edistävänä toimintana. Vaikka koulu on merkittävin demokratiakasvatuksen konteksti, tulee kotiopetus säil...
The Habermas-Gadamer debate concerns the nature of hermeneutics, and the role of tradition, language and prejudices in the process of understanding. Gadamer claims that all understanding is bound to tradition and prejudices. Prejudices do... more
The Habermas-Gadamer debate concerns the nature of hermeneutics, and the role of tradition, language and prejudices in the process of understanding. Gadamer claims that all understanding is bound to tradition and prejudices. Prejudices do not prevent understanding, they make it possible in the first place. According to Gadamer, we should be open to tradition and authority. Habermas claims that Gadamer's hermeneutics dismisses the critique of ideology and tradition. Habermas demands that Gadamer's philosophical hermeneutics must be supplemented with enlightened critical reflection. In the history of education one can speak of Gadamerian and Habermasian approaches. A Gadamerian approach could mean openness to dialogue with great educational thinkers, and respect for their authority, whereas a Habermasian approach implies a critical-ideological analysis of classical educational texts. The tension between Gadamerian and Habermasian approaches is meaningful to the study of the tr...
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This paper provides an overview of the homeschooling movement in Finland focusing on the methods used to monitor the progress of compulsory education of home-educated children. Although the child’s home municipality is obliged to monitor... more
This paper provides an overview of the homeschooling movement in Finland focusing on the methods used to monitor the progress of compulsory education of home-educated children. Although the child’s home municipality is obliged to monitor the progress of compulsory education, there are currently no national uniform instructions on how monitoring should take place. Therefore, home-educated children are treated differently depending on where they live. In this article, the authors argue that the current monitoring methods not only decrease the child’s motivation to learn but are also inexpedient, illegal and, in many cases, impossible to carry out. The study is based primarily on the qualitative approach, but it combines both qualitative and quantitative methods including surveys, interviews, observation and documents. It is the first empirical research conducted on the monitoring methods of home-educated children in Finland.
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It is clear that we have to do something in our time concerning global warming yet before we can actually change the world, we must first understand our world. According to Heidegger, technology itself is not good or bad, but the problem... more
It is clear that we have to do something in our time concerning global warming yet before we can actually change the world, we must first understand our world. According to Heidegger, technology itself is not good or bad, but the problem is, that technological thinking (calculative thinking) has become the only form of thinking. Heidegger saw that the essence of technology nowadays is enframing – Ge-stell, which means that everything in nature is ‘standing-reserve’ (Bestand). Enframing (as apparatus) is one way of uncovering, which for Heidegger meant truth. Truth can appear in many ways and the danger is that this truth of representational-calculative thinking becomes the only truth. We claim that the calculative way of thinking must be changed and we posit that Gelassenheit (slow thinking, releasement, letting-go) is the remedy. It does not mean some kind of mysticism or irrationality. The notion of Gelassenheit includes the idea of to let learn. We as teachers and educators have to learn how to think outside of the technological ‘Ge-stell’ and start thinking and acting in radically new ways. Like Arne Naes and Michael Zimmerman we connect the overcoming of technological ‘Ge-stell’ with so called deep ecology. We have to ‘learn to think’ and act within the deep ecology. We call for an educational ecological imperative. Every teacher and educationalist has to think what they can do (not as private person but as professionals) in order to prevent the coming eco-catastrophe.
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Onko tasavertainen dialogi mahdollista mentoroinnissa? Ehdotamme mentoroinnin tarkasteluun mallia, joka auttaa välttämään toisaalta autoritaarisuuden ja hierarkkisuuden, toisaalta naiivit odotukset täydellisestä tasa-arvosta.... more
Onko tasavertainen dialogi mahdollista mentoroinnissa? Ehdotamme mentoroinnin tarkasteluun mallia, joka auttaa välttämään toisaalta autoritaarisuuden ja hierarkkisuuden, toisaalta naiivit odotukset täydellisestä tasa-arvosta. Tarkastelemme dialogisuuden mahdollisuutta mentoroinnissa kolmella eri tasolla – eksistentiaalisella, episteemisellä ja juridis-eettisellä. Mentorointi voisi parhaimmillaan olla kahden ihmisen välistä vuorovaikutusta, joka perustuu vastavuoroiseen luottamukseen ja toisen tietojen, taitojen ja osaamisen arvostamiseen. Mentoroitavan ja mentorin dialogin lähtökohtana on ennen muuta vastavuoroinen tunnustuksen antaminen eksistentiaalisella tasolla.
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""The dissertation consists of eleven articles and a concluding introduction. The overarching theme in these articles is the application of critical theory to the philosophy of teaching and to the theoretico-philosophical foundation of... more
""The dissertation consists of eleven articles and a concluding introduction. The overarching theme in these articles is the application of critical theory to the philosophy of teaching and to the theoretico-philosophical foundation of educational studies. Three major themes emerge from the articles: i) the foundation of dialogue and critique at the university, ii) the philosophy of indoctrination, and iii) critique in educational research and theory. In articles connected with the first theme, I deal with such questions as dialogical teaching, the hermeneutics of teaching, tradition and the problem of critique, and discourse principles in the context of the university. In the concluding introduction I try to synthesize Gadamerian hermeneutics and Habermasian critical theory in order to produce discursively valid maxims for university teaching. I argue that the strength of the university lies in its autonomous and living dialogue, which unfolds within a multitude of different science-based learning processes.
In articles connected with the second major theme I examine the problem of indoctrination. The concept of indoctrination refers to unethical or hidden influence in a teaching situation. According to my communicative intention and method criterion, teaching is indoctrinating if the teacher uses strategic action and tries to drill his view of the subject matter into a student’s mind, bypassing his critical reflection. However, teacher–student communication could be disturbed in a way that manifests indoctrination even when the teacher or lecturer is oriented in accordance with communicative action. I therefore construct a criterion of reflective content based on multidimensional, wide-ranging and reflectivity-promoting syllabi as well as a criterion of reflective consequence, which is based on critical self-reflection, reflective modernity and relatively open identity.
In articles connected with the third major theme I deal with the relationship between critical theory and educational research. I am especially interested in the relationship between critical theory and action research. It would enable critical theory to fulfil its requirement of practicality. From Marx to Habermas, critical theorists and intellectuals have tried to effect a change. Action research is one answer to the question of how to move from theoretical critique to actual change in social practices.
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In articles connected with the second major theme I examine the problem of indoctrination. The concept of indoctrination refers to unethical or hidden influence in a teaching situation. According to my communicative intention and method criterion, teaching is indoctrinating if the teacher uses strategic action and tries to drill his view of the subject matter into a student’s mind, bypassing his critical reflection. However, teacher–student communication could be disturbed in a way that manifests indoctrination even when the teacher or lecturer is oriented in accordance with communicative action. I therefore construct a criterion of reflective content based on multidimensional, wide-ranging and reflectivity-promoting syllabi as well as a criterion of reflective consequence, which is based on critical self-reflection, reflective modernity and relatively open identity.
In articles connected with the third major theme I deal with the relationship between critical theory and educational research. I am especially interested in the relationship between critical theory and action research. It would enable critical theory to fulfil its requirement of practicality. From Marx to Habermas, critical theorists and intellectuals have tried to effect a change. Action research is one answer to the question of how to move from theoretical critique to actual change in social practices.
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Esitelmä Jyväskylän kesään vuodelta 1989 liittyen kulutusideologiaan ja Marxin rahateoriaan
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Carlos Alberto Torres: "Rauno Huttunen shows that he knows the research tradition, and has a very solid theretical background... The over all project is clear, the contribution important, and findings help to advance the tradition of... more
Carlos Alberto Torres: "Rauno Huttunen shows that he knows the research tradition, and has a very solid theretical background... The over all project is clear, the contribution important, and findings help to advance the tradition of Critical Theory... Huttunen mastered the craft of research at all level, from design to scietific proof, from the theory and method to the bibliographical critical analysis of the material."
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Presentation at Disciplinary Struggles in the History of Education, Tampere 2017
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Esitelmä Aikuiskasvatuksen tutkijatapaamisessa Jyväskylässä 19.2. 2016