This paper reviews Constructivism and the sources of its influence over Israeli educational discourse. Then, it describes examples of Constructivists projects in the teaching of sciences and technology in Israel (Sela, Media Plus), as well as a project that is based on the Constructivist approach to teaching (Together), and several Constructivist experimental schools, followed by a summary of the obstacles to the implementation of such projects. Next, it stresses two basic flaws in the Constructivist view and introduces a post-constructivist educational paradigm, the Autonomy Oriented Education (AOE), which uses ‘reflection on experiments in living’ as its major tool and aims to enable the development of autonomous, belonging and moral individuals.

Key words: constructivism, learning, postmodernity, autonomy, motivation, rationalism, relativism, education.

The main focus of this paper is on ways in which Kantian philosophy can inform proponents and opponents of constructivism alike. Kant was primarily concerned with reconciling natural and moral law. His approach to this general problematic was to limit and separate what we can know about things (phenomena) from things as they are in themselves (noumena), and to identify moral agency with the latter. Revisiting the Kantian problematic helps to address and resolve long standing epistemological concerns regarding constructivism as an educational philosophy in relation to issues of objectivity and subjectivity, the limits of theoretical and practical reason, and the relation between human experience and the world. It also serves to address ethical concerns regarding liberation from limited self-interests and contexts conditioned by localised beliefs and inclinations. In light of revisiting the Kantian problematic, both Glasersfeld’s radical view of constructivism and Jardine’s social critique of constructivism are found wanting. Beyond constructivism, Kant’s distinction between phenomena and noumena and the limits of reason that follow from it are briefly considered in terms of Merleau-Ponty’s novel double- embodied notion of flesh as an ontological primitive – as a matter of being both in, and of, the world – with an aim to more intimate connections between epistemology and ethics.

Key words: autonomy, constructivism, epistemology, ethics, glasersfeld (ernst von), jardine (david), kant (immanuel), merleau-ponty (maurice), mysticism, reason.

This paper aims to explain how semiotics and constructivism can collaborate in an educational epistemology by developing a joint approach to prescientific conceptions. Empirical data and findings of constructivist research are interpreted in the light of Peirce’s semiotics. Peirce’s semiotics is an anti-psychologistic logic (CP 2. 252; CP 4. 551; W 8: 15; Pietarinen in Signs of logic, Springer, Dordrecht, 2006; Stjernfelt in Diagrammatology. An investigation on the borderlines of phenomenology, ontology and semiotics, Springer, Dordrecht, 2007) and relational logic. Constructivism was traditionally developed within psychology and sociology and, therefore, some incompatibilities can be expected between these two schools. While acknowledging the differences, we explain that constructivism and semiotics share the assumption of realism that knowledge can only be developed upon knowledge and, therefore, an epistemological collaboration is possible. The semiotic analysis performed confirms the constructivist results and provides a further insight into the teacher-student relation. Like the constructivist approach, Peirce’s doctrine of agapism infers that the personal dimension of teaching must not be ignored. Thus, we argue for the importance of genuine sympathy in teaching attitudes. More broadly, the article also contributes to the development of postmodern humanities. At the end of the modern age, the humanities are passing through a critical period of transformation. There is a growing interest in semiotics and semiotic philosophy in many areas of the humanities. Such a case, on which we draw, is the development of a theoretical semiotic approach to education, namely edusemiotics (Stables and Semetsky, Pedagogy and edusemiotics: theoretical challenge/practical opportunities, Sense Publishers, Rotterdam, 2015).

Key words: semiotics, constructivism, prior knowledge, preconceptions/misconceptions, agapism, icon.

This paper examines the concept of authenticity and its relevance in education, from a philosophical perspective. Under the heading of educational authenticity (EA), I critique Fred Newmann’s views on authentic pedagogy and intellectual work. I argue against the notion that authentic engagement is usefully analyzed in terms of a relationship between school work and: “real” work. I also seek to clarify the increasingly problematic concept of constructivism, arguing that there are two distinct constructivist theses, only one of which deserves serious attention. I explain that the correspondence view of authenticity pays insufficient attention to the reality that the presence of “real world” connections does not guarantee that teaching and learning will be truly authentic. As a bridge to a philosophically acceptable understanding of authenticity, I reflect on John Dewey, who famously strove to base his views on education on the experience of the child, while rejecting that such experience requires validation from the “real” world. And Jean Jacques Rousseau offers several clues as to how the search for an authentic self might proceed beyond the Romanticist vision of an inner essence. These include the idea of the self as constructed inter-subjectively, which I capture by the term “one among others” and which, in turn, reveals persons as dialogically engaged in working out who they are and what they stand for (an idea found in the work of Charles Taylor). There is a clear affinity here with the imperative proposed by Newmann. I embrace the idea that the cultivation of dialogue should be a key priority in classrooms, because dialogue drives each individual to seek meaning in the context of seeing her/himself as one among others. I highlight the role of the classroom community of inquiry as an environment which has the dual function of cultivating disciplined inquiry and facilitating the kind of personal development that can, most properly, be termed “authentic.”

Key words: authenticity, educational authenticity, dewey, newmann, rousseau, taylor, constructivism, meaning, self among others, community of inquiry.