Niclas Månsson

In respect to the increased number of cases of research misconduct in Sweden, especially the Macchiarini case, a new national ethics legislation has been adopted. Following the previous and new legal acts and the Higher Ordinance for studies, Swedish universities have established qualitative measures to make sure that PhD students have knowledge about research ethics when graduating, for instance through offering third-cycle courses in research ethics. In this article, we describe how a Swedish university has been working with such a course to promote good research practice and ethical integrity to the researchers of tomorrow. We are doing this by describing the course structure and content, its outcome in relation to the legislation concerning misconduct in research and ethics within research, as a conscious reflection on research and its consequences. The results indicate that the course is in alignment with other scientists and/or rules and regulations.

Transnational migration is not a novelty; it has been a constant element of human existence. In recent years, the question of migration has preoccupied public discourse in many countries, especially when it comes to refugees and asylum-seekers. This situation has also influenced the discourse on educational praxis and educational research, and posed the question of how educators should respond to the refugee crisis. When it comes to the educational traditions I explore in this chapter, and their relation to the question of refugees, they have focused more on migrants and the process of admission, inclusion, and citizenship, rather than on the existential state of the refugee. Even if these traditions have their differences, they share the devotion to citizenship, community, and humanity, and that a proper educational response to the refugee crisis is to be found in the universal declaration of human rights. However, when it comes to the empirical situation worldwide, this focus seems too narrow since it only includes de jure refugees and misses those who remain outside the political community. These refugees do not share the world with the rest of humankind. With the help of the works of Hannah Arendt and Giorgio Agamben on refugees and human rights, I show that the existential dimension of the refugee is fundamental for keeping the educational question on the past and the present, the local and the global, and inhabitants and migrants, alive.

This article explores how our understanding of ambivalence would shift if we saw it as an inherent and essential part of the ordinary work of education. Following Bauman's sociology of the stranger and Derrida's deconstructions of hospitality, the article unfolds in three parts. In the first part we discuss the preconditions of modern education which since the Enlightenment has been guided by the postulate that there is and ought to be a rational order in the social world. In the second part we consider the intolerance of strangers the modern will-to-order has caused. Since the stranger appears as a liminal category that falls between the boundaries of already established social categories, she can only be viewed as an antithesis of a well-ordered society. In the third part we ask how educational spaces hospitable to strangers can be opened up, and argue that we would do better not to construe living with ambivalence as a problem, but as a quest for humanity and justice.