Megan Jane Laverty

What began as an innovative idea in the late 1960s—the recognition that even very young children are philosophically disposed—is no longer considered novel. While philosophy for children has transitioned from a fledgling initiative to a worldwide movement, it remains on the margins of education. In this article, we look back at key initiatives that have advanced its growth before looking ahead to what can move philosophy for children to the center of education. We consider the introduction and development of materials that invite children into philosophical spaces, the community of philosophical inquiry as a model of teachers' and children's philosophical practice, diverse models of teacher preparation, and multiple means of dissemination and collaboration. We conclude that the transformative promise of philosophy for children lies in three directions: to enrich children's lives through an iterative, sustained experience of awakening to philosophical meaning, driven by their philosophical questioning and inquiry and shared in dialogue with others; to reform education by preparing teachers to cultivate a philosophical orientation to their subjects, their students, and to education as a whole; and to continue the cross-fertilization of theoretical and empirical research among philosophy for children, education, and the humanities and social sciences. The growth of the movement and what we have learned from it make these ambitious promises reasonable to strive for.

In this article Sophie Haroutunian-Gordon and Megan Jane Laverty discuss Jean-Luc Nancy's conception of listening as presented in his seminal work, À l'écoute. The authors argue that Nancy uses the term “listening” to refer to the experience of coming to an idea of sound(s) initially encountered as puzzling. They illustrate Nancy's conception with teaching/learning situations involving a pianist and teacher, Deborah Sobol, and two aspiring players, Sophie Haroutunian-Gordon and Rosalie Romano. The article has four parts. In part 1, the authors ask: Do we see Deborah trying to make meaning of Sophie's performance on October 2, 1998? In part 2, they ask: Do we see Sophie trying to make meaning of Deborah's words and demonstrations on the same occasion? In parts 3 and 4, they explore Sophie's and Rosalie's listening when they are coached by Deborah on January 15, 1999. In so doing, Haroutunian-Gordon and Laverty illustrate Nancy's conception of listening and demonstrate its usefulness for theorizing about and studying actual situations.

It is often remarked that Iris Murdoch’s thought deeply influenced the landscape of twentieth-century moral philosophy. It is certainly true that she inspired a generation of Anglo-American philosophers who sought to critique the moral philosophy of their day. However, these philosophers drew almost exclusively from her early philosophical thought, most notably The Sovereignty of Good. When it came to Murdoch’s second book, Metaphysics as a Guide to Morals (MGM), moral philosophers and scholars alike found it hard to place within contemporary moral philosophy.Our aim in this paper is to offer a reading of MGM that is resolute in its commitment to do justice to the book’s resistance against domestication within standard moral philosophy, while taking Murdoch at her word when she writes that her “whole argument can be read as moral philosophy” (MGM, 740). This commitment allows us to read MGM as an integrated unity. More importantly, it allows us to reassess Murdoch’s place in twentieth-century philosophy and to propose MGM as one of the works seeking to transform it. Our hope is that our reading will interest any philosopher who feels that something essential is missing in current typical practices in the discipline.

It is often remarked that Iris Murdoch’s thought deeply influenced the landscape of twentieth-century moral philosophy. It is certainly true that she inspired a generation of Anglo-American philosophers who sought to critique the moral philosophy of their day. However, these philosophers drew almost exclusively from her early philosophical thought, most notably The Sovereignty of Good. When it came to Murdoch’s second book, Metaphysics as a Guide to Morals (MGM), moral philosophers and scholars alike found it hard to place within contemporary moral philosophy.Our aim in this paper is to offer a reading of MGM that is resolute in its commitment to do justice to the book’s resistance against domestication within standard moral philosophy, while taking Murdoch at her word when she writes that her “whole argument can be read as moral philosophy” (MGM, 740). This commitment allows us to read MGM as an integrated unity. More importantly, it allows us to reassess Murdoch’s place in twentieth-century philosophy and to propose MGM as one of the works seeking to transform it. Our hope is that our reading will interest any philosopher who feels that something essential is missing in current typical practices in the discipline.

Gareth B. Matthews (1929–2011) was a specialist in ancient and medieval philosophy whose conversations with young children led him to discover their penchant for philosophical thinking, which often enriched his own. Those conversations became the impetus for a substantial component of Matthews’ scholarship, from which our book, Gareth B. Matthews, The Child’s Philosopher, features essays spanning the length of his career. Contemporary contributors to the book critically evaluate Matthews’ scholarship in three fields he helped to initiate: philosophy in children’s literature, philosophy for children, and philosophy of childhood. They assess where he broke new ground and identify developments and debates in those fields. In the reviews that follow, Harry Brighouse, David Bakhurst, and Sheron Fraser-Burgess respond to Matthews’ original essays and those of the contemporary scholars. While recognizing Matthews’ significant contribution to advancing philosophy in the lives of children, all three reviewers indicate ways to push his agenda forward. We read Brighouse as calling for engagement with philosophy in media (including television and film) beyond classical and contemporary children’s literature. Bakhurst explicitly calls for further empirical study of children’s philosophical thinking to support more realistic conceptions of childhood and philosophy—including when philosophy might not be appropriate for children. Fraser-Burgess calls for an accounting of the ways that philosophy for children may reinscribe unjust hierarchies of race, gender, and culture, and of the ways it can be used to confront and combat them.

In this article we respond to the reviews, which appear in this issue, by Harry Brighouse, David Bakhurst, and Sheron Fraser-Burgess of our edited book Gareth B. Matthews, The Child’s Philosopher (Routledge 2022a). We are grateful for their sympathetic yet critical perspectives, which we take to be the very kind of engagement the philosophy for children movement requires in order to become more integrated with professional philosophical and educational theory and practice. We particularly value this opportunity to dialogue with scholars outside the movement, which has generated the insights we address here. In what follows, we think with our reviewers about what Matthews’ work reveals about areas of promise and of concern in the movement.

In this chapter, I address the central and vital role of education in Iris Murdoch’s philosophy. Beginning with her idea of life as a spiritual pilgrimage, I consider two aspects of her thinking. First, I examine her belief in the unavoidable nature of morality and explain that it is implied by her commitment to the progressive character of consciousness. Good can be learnt through everything because human experience is formative. Thus, life forces the concept of value upon us. Second, I expand upon Murdoch’s argument that we find evidence, or a kind proof, for the necessity and sovereignty of the Good in our truth-seeking activities. For Murdoch, these activities are analogues of, and exercises in, moral improvement, and they inspire us to recognise an absolute dimension to life.

Gareth B. Matthews, The Child’s Philosopher brings together groundbreaking essays by renowned American philosopher Gareth B. Matthews in three fields he helped to initiate: philosophy in children’s literature, philosophy for children, and philosophy of childhood. In addition, contemporary scholars critically assess Matthews’ pioneering efforts and his legacy. Matthews (1929-2011) was a specialist in ancient and medieval philosophy who had conversations with young children, discovering that they delight in philosophical puzzlement and that their philosophical thinking often enriched his own understanding. Those conversations became the impetus for a substantial component of Matthews’ scholarship, from which this book features essays spanning the length of his career. Contemporary contributors to the book critically evaluate Matthews’ scholarship, showing where he broke new ground and identifying developments and debates in the fields he helped to initiate. They take up pressing challenges, including biased idealizations of childhood in children’s literature; the tensions between teaching philosophy to, and doing philosophy with young people; the merits of theorizing childhood without theorizing children; and how professional philosophy at once desires and resists a return to childhood. This second volume in the Philosophy for Children Founders series is an important resource for philosophers, educators, and anyone interested in children’s philosophical thinking, developmental psychology, what it means to philosophize with children, the nature of childhood, and how children’s literature goes philosophical. It will guide and inspire those who share Matthews’ conviction that the impulse to philosophize begins in early childhood.

It is twelve years since the article you are about to read was published. During that time, the philosophy in schools movement has expanded and diversified in response to curriculum developments, teaching guides, web-based resources, dissertations, empirical research and theoretical scholarship. Philosophy and philosophy of education journals regularly publish articles and special issues on pre-college philosophy. There are more opportunities for undergraduate and graduate philosophy students to practice and research philosophy for/with children in schools. The Ontario Philosophy Teachers Association reports that in English-speaking Canada there are over 28,000 senior high school students studying philosophy in over 440 schools, and philosophy is now a Teachable Qualification. In the USA, the Philosophy Learning and Teaching Organization was founded in 2009 to create a network of pre-college philosophy teachers. With the loss of its founders—Matthew Lipman, Ann Margaret Sharp and Gareth Matthews —the Institute for the Advancement of Philosophy for Children is developing a digital archive in P4C. My original article was inspired by the design and pilot of a new philosophy elective for the Victorian Certificate of Education. This initiative garnered considerable interest from the P4C community because many believed that the decision to offer a VCE philosophy elective reflected the effectiveness and popularity of P4C in elementary schools, and the new philosophy elective would establish P4C as an essential prerequisite for the study of philosophy in senior secondary school and at university. In my view, enthusiasts overlooked an important difference in the conception of philosophy informing the new philosophy elective: it introduced students to the theoretical or academic discipline of philosophy, whereas P4C conceived of philosophy as a wisdom tradition—otherwise known as the art of living.