Alison M. Brady

Self-evaluation, a devolved, rigorous form of teacher inspection, has increasingly been promoted in educational circles as a way to balance both teacher autonomy and accountability. Such balancing acts help to alleviate anxiety around inspection, for the teacher who would otherwise face a visit from an inspector, and for the public who are concerned about self-evaluation being less objective. Using the Irish policy of self-evaluation, this paper will first explore the evidence-based approaches and the appropriation of a ‘language of evaluation’ that are inherent to so-called low-stakes accountability systems. In part, such mechanisms are used in order to alleviate anxiety. The anxiety that self-evaluation focuses on, however, corresponds only to aspects of teaching that are conducive to measurement, and therefore refers solely to what may be called an anxiety of performativity. Furthermore, its attempts to repress an anxiety of performativity ironically fails to acknowledge a more fundamental form of anxiety that teaching as a ‘performance’ involves. Using Sartre’s idea of ‘bad faith’, this paper will ultimately argue that teaching inevitably involves an element of anxiety that should not be repressed but rather should be lived and worked with well, something which self-evaluation in its current form fails to capture.

What does it mean to read in the digital age? Undoubtedly, how we consume information has radically shifted in the so-called ‘attention economy’ of the modern world. Surrounded by artificial technologies that force us to be ‘hyper-attentive’ to endless streams of information, the idea of reading as a slow and sustained process appears to many to have been displaced. In this paper, I complicate the belief that attention in reading is threatened by digital technologies. I do so by inviting readers to think with Italo Calvino’s experimental work, ‘If on a Winter’s Night a Traveller’. This novel is precisely concerned with the nature of reading, and arose within the context of the then-burgeoning field known as the ‘digital humanities’. It does not offer us a straightforwardly cautionary or celebratory rendering of reading in the digital age, but instead, showcases reading in an ecological sense – namely, as that which has always involved (a) dynamic forms of attention, including what we might call ‘hyper’ as well as ‘sustained’ and (b) a deep and inescapable entanglement with the socio-material world. With Calvino, I argue that this ecological view better captures the complexity of reading in the digital age, insofar as it undermines the monolithic view of reading suggested in concerns surrounding these perceived threats of digitization, and thereby allows us to rethink the implied binaries between the natural and the artificial in educational practices and experiences.

When asked to justify its existence in the university, those defending the study of literature often focus on its unique role in cultivating criticality. But this overlooks other dimensions of reading literature, such as the ways in which reading can arouse a state of full immersion through deep enchantment with the text. It seems we lack the capacity to articulate this – to say what it means to really read something beyond the extraction of arguments, to attend to the luminosity of words ‘being what they are’ (Sontag, 1966). Turning to Lotaria in Calvino’s (1992) If on a Winter’s Night a Traveller, I argue that aside from the logic of efficiency and distance found in critical forms of interpretation, there is a value in enabling slowness in the classroom, which I discuss in reference to Felski, Macé and the early work of Sartre. Ultimately, whilst the humanities must be defended, so too should those slow, contemplative spaces that are increasingly threatened in the modern university.

In this article, I begin with Felski and Sedgwick’s diagnosis of the overabundance of critique in education, connecting this to Hodgson, Vlieghe, and Zamojski’s calls for a ‘post-critical pedagogy’. Rather than offering a critique of critique, I aim to think differently about the ‘uses’ of reading, taking my cue from post-critical scholarship as well as from Calvino’s experimental novel, Invisible Cities. First, I discuss how critique and post-critique differ in their orientations when engaging with a text. I argue that, instead of ‘shutting down’ a text to point to its latent assumptions, post-critique opens the text up to the world by cultivating new perceptual and imaginative dimensions in our experience. This partly involves the reader being oriented towards what is worth preserving in a text—an approach that is also central to post-critical pedagogy. Second, I reflect on my own failures with respect to putting a post-critical analysis into words, since it seems that in the context of academic writing, it is difficult to avoid critique. Given this, I argue that it is more fruitful to explore three post-critical pedagogical gestures in Invisible Cities: namely, its tensions (which encourage and resist linear explanations), its fundamental but playful ambiguity (which invites both puzzlement and curiosity), and its transformative potential in relation to the everyday understandings of the cities we inhabit. These gestures encourage readers to surrender themselves to the text in a mood characterized by enchantment rather than suspicion and demonstrate to the educative potential of literature beyond critique.

The teacher-student relationship, and how to define it, has often been an area of interest for educational researchers, perhaps because it seems to be so central to the very notion of education itself. Indeed, how might one conceive of the process of education without considering who it is that is being educated, and who it is that is educating? And yet, whilst there are various conceptions of what the role of the teacher is in relation to the student, there is arguably far less discussion around the lived experience of this relationship. Furthermore, the ways in which the teacher-student relationship is defined seems to rest on a somewhat rigid separation of the two seemingly distinct roles. But how are we to understand what a teacher is without the students she is teaching? And how are we to understand what a student is, in strict terms, without the presence of some form of teaching? These questions are central to understanding what constitutes the teacher-student relationship on the one hand, but also, in considering what it actually feels like to be in such a relationship, and what effects this might have for the ways in which we understand ourselves and our roles as either teachers or students.

The teacher-student relationship, and how to define it, has often been an area of interest for educational researchers, perhaps because it seems to be so central to the very notion of education itself. Indeed, how might one conceive of the process of education without considering who it is that is being educated, and who it is that is educating? And yet, whilst there are various conceptions of what the role of the teacher is in relation to the student, there is arguably far less discussion around the lived experience of this relationship. Furthermore, the ways in which the teacher-student relationship is defined seems to rest on a somewhat rigid separation of the two seemingly distinct roles. But how are we to understand what a teacher is without the students she is teaching? And how are we to understand what a student is, in strict terms, without the presence of some form of teaching? These questions are central to understanding what constitutes the teacher-student relationship on the one hand, but also, in considering what it actually feels like to be in such a relationship, and what effects this might have for the ways in which we understand ourselves and our roles as either teachers or students.

The issue of casualisation in universities has received much attention in recent years, with strike action across the UK highlighting the extent of the issue in the sector. In this chapter, I look at the situation in Irish universities, paying particular attention to the anxieties that confront early career staff. Whilst wider neoliberal trends in employment practices has no doubt played a key role in the changing nature of the Irish university, this chapter intends to look at the issue from a slightly different angle. Ultimately, I argue that the crisis of casualisation is a crisis of bad faith, a term most closely associated with the French philosopher, Jean-Paul Sartre. Whilst it is useful to explore Sartre’s discussion of the individual’s role in relation to bad faith, this nevertheless fails to account for the institutional context in which casual academics now work. In response to this, I aim to show how bad faith is encouraged by the institution, who in turn profit from their employees becoming like ‘things-in-themselves’, and with the unguaranteed promise of a more authentic life in the future, those employees then serve – and become subservient to – the institution itself.

In this paper, I will begin by charting some of the conceptions of mental health in young people today, paying particular attention to recent mental health education policies in England. I will focus on the concept of ‘resilience’ as central to these policies, and how this represents an impoverished understanding of mental health, what it means to ‘overcome’ mental health issues, and what, in fact, might constitute an ‘appropriate’ response to the world we (now) live in. In order to explore an alternative conception of mental health in light of this, I turn to an example from existentialist literature—Dostoevsky's Notes from underground. On the surface, this novel appears to be an account of a man suffering from a mental breakdown. Ultimately, however, I argue that texts such as this enable us to explore more fully what it is to experience mental health issues, and that also point us to the fundamental vulnerabilities and uncertainties that are an intimate part of being human.

This paper seeks to reconceptualise the basis for trusting teachers in current educational discourses. It proposes moving away from trust based on ‘absolute accuracy’ to trust as encapsulated in the practice of parrhesia. On the surface, parrhesia appears to be the opposite of Sartre’s concept of ‘bad faith’. Paradoxically, however, our attempts to be sincere in our accounts are inevitably tainted by this. This paradox is especially evident in autobiographical writing, an activity that is both parrhesiastic in nature and susceptible to bad faith. This does not mean that we should abandon trust in these ways of accounting for oneself, however. Rather, parrhesiastic practices in autobiographical writing can offer a different understanding of how we account for ourselves and our practices, one that does not pertain to a narrow definition of truth as accuracy, but instead leads to a form of self-criticism where one situates oneself in relation to the ‘truth’ of their accounts in new ways. Towards the end of the paper, I explore three ‘parrhesiastic techniques’ and their relationship to accounting for oneself as a teacher, to reimagine these techniques from technicist to existential ways of relating to our practices.

Effective teaching is often connected to reflective practice. Reflection not only involves recording thoughts about what went well (or not) after class, but also to consider examples of potential bias in (re)actions to certain situations, and indeed, to one’s own evaluations of educational activities. This relates to the drive towards greater objectivity in education, and an emphasis on making educational practices and their evaluation explicit. In ‘Transcendence of the Ego’, Sartre (2004) outlines a theory in which a ‘pre-personal’ self produces itself through reflection. This production is unavoidable, and yet dangerous in how it is conflated with a more fundamental ‘prereflective’ state of being. This ‘pre personal’ self, as the very foundation of consciousness, is only experienced in moments when one is fully absorbed in a task, conscious but unaware, uninterrupted by thoughts or reflections that might disrupt this ‘raptured’ state of being. Complete immersions in the task at hand find their place within educational settings, and thus, what Sartre deems as the move from the ‘pre-personal’ to the ‘produced’ self is relevant for teaching. But so too is what comes after that sense of exposure recedes. Such absorption in the task of teaching leads to might be called a ‘post-personal’ self and is often when moments of ‘good teaching’ can be found. But this proclivity for reflective action can disrupt the flow of such immersive events. This is dangerous for two reasons. Firstly, it frames teaching within a particular ‘temporality’ that fails to allow for the performance of teaching in the present moment. Secondly, it fails to account for what the experience of teaching entails. This paper attempts to argue for the space and value of such forms of suspension, and to call into question the overly metricised way in which teachers are expected to reflect.

Self-evaluation in inspection policy has become a global phenomenon. The idea is that it increases levels of teacher and school autonomy, wherein both schools and teachers have more ownership and responsibility over their work. In turn, such a process has allowed for greater accountability, which is then said to provide high quality education and, therefore, greater competitive advantage amongst knowledge-based economies. In both England and Ireland, self-evaluation has become a demanding procedure that is meant to complement external inspections of schools and teachers. In this article, I will argue that self-evaluation, whilst having the potential to become a worthwhile endeavour, does not live up to its name. In the first instance, the criteria used for self-evaluation are not internally generated but externally imposed. Thus, I would like to discuss the extent to which visions of ‘good’ or ‘bad’ education developed by inspecting bodies influence the way in which teachers and schools assess themselves. Furthermore, I will raise questions as to what appropriate criteria for teaching might look like. In doing so, I shall try to show that what is now current is a debased form of self-evaluation that is not only detrimental to the self-perception of teachers, but inadequate to what any coherent notion of the ‘self’ might be. In light of work by the philosopher Charles Taylor in particular, I will argue that the self is not something that can be examined in the way that is imagined in these inspection systems but is rather something dynamic and unfixed, constituted within a wider community of practice and, therefore, not amenable to evaluation in quite the way that is supposed.

Current conceptions of accountability imply that, in order for teachers to be able to hold themselves to account, they need first to have cultivated certain ‘professional dispositions’. But these conceptions fail to acknowledge the extent to which teachers are first and foremost accountable ‘as such’. For the early existentialist thought of the philosopher Jean-Paul Sartre, this relates to a kind of responsibility premised on the ways in which we are always and inevitably responding to the world in which we find ourselves (with others). In this paper, I offer a reconceptualisation of teacher accountability in light of this, one that recognises implicit responses in classroom situations as underpinned by the subjectivity of those who bring these situations to light—often in subtle and immeasurable ways.