neoliberal project and to promote to students a ‘larger moral ecology beyond their own
individuals concerns’ (McLaughlin 1992, p. 243). Such a ‘collectivity’ helps students
and teachers to ‘see the limitations and lacunae in our own understandings’ (Burbules and
Berk 1999, p. 61) and to work ‘solidaristically’ towards a higher purpose (Hill 2003, p.
19).
From the perspective of citizenship educators, collectivism and a ‘community of
enquiry’ in which to discuss social issues may help students ‘build their capacity to
become active and effective citizens’ (Fisher 2008, p. 195). It is argued as crucial for those
involved in collective dialogue to maintain their own identities in order to avoid
‘groupthinks which is likely to result in irrational and dehumanizing actions directed
against out-groups’ (Janis 1982, p. 13). However, in general, critical pedagogues see ‘self-
emancipation’ as ‘contingent upon social emancipation’ (Burbules and Berk 1999, p. 55)
and therefore an approach to pedagogy which focuses on the collective is central.
The Self / Subjectivity
There is disagreement as to the extent that “objectivity” should be recognised as
part of the critical. For example, Bowell and Kemp (2002, p. 257) argue that ‘it is crucial
for critical thinkers to recognise that truth is objective and not relative’, and yet many
postmodern critical pedagogues suggest that relativism is crucial, since it can provide a
‘sense of hope and legitimacy for those Others’ (Rust 1991, p. 619). Kuhn (1999) and
Moon (2008) suggest that the important thing is for students to begin to understand the
distinction between objectivity and subjectivity: ‘the more sophisticated the critical thinker
is, the more she will be aware ofs the essential subjectivity of her reasoning’ (Moon
2008, p. 61).
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