Cartesian dualism

An argument is presented, based on a common-sense interpretation of an everyday experience, for emergent dualism as the best available account of the origin of the human mind/soul. Emergent dualism is superior to subjective idealism in that it honors the common-sense conviction that the things we encounter have a real, physical existence, separate from our mental perceptions of them. It is superior to materialism in that it allows for our mental states to have real, physical effects, distinct from the effects of the physical states that accompany the mental states. It is also superior to materialism in allowing for a real, unified self that is not merely a collection of physical particles. These features allow emergent dualism to provide a foundation for libertarian free will; belief in such free will is another deliverance of common sense that cannot readily be reconciled with materialism. Emergent dualism is superior to standard varieties of dualism in giving a plausible account of the minds of non-human animals. Perhaps surprisingly, emer gent dualism is superior both to traditional dualism and to standard varieties of materialism in combining readily with theories of biological evolution, in which natural selection promotes both the physical and mental development of complex organisms.

Teacher cognition, as a chief area within teacher education, is concerned with what teachers think, know, and do (Borg, 2003). One of the knotty strands emerging out of the past 50 or so years of research on teacher cognition is the misalignment between teachers’ cognition and practice. This study adopted a critical interpretative synthesis framework to identify factors generating such incongruence by dissecting 12 studies reporting on teachers’ cognition vis-à-vis their practice. The emerging themes were translated into each other and synthesised to form two lines of argument. The first one describes sources of teachers’ cognition and practice as ontological, epistemological, and contextual. Teachers’ apprenticeship of observation was found to exert the highest influence in fashioning their cognition and practice by sifting professional learning experiences and granting admission to only those commensurate with personal learning experiences. The second line of argument propounds that connate, personal, and contextual factors breed (mis)alignment into teachers’ cognition and practice. Furthermore, Cartesian dualism (Descartes, 1596-1650) and Heideggerianhermeneutic phenomenology (Heidegger, 1889-1976) were utilised to critically de- and re-territorialise the developed lines of argument. This interpretive conceptualisation of teacher cognition is rooted in but patently transcends the original studies in that it invites a fresh demarcation of the territory intensely occupied by contextual factors to allow teachers to practice ‘cogito, ergo I teach’. Finally, some suggestions are offered for the relevance of the results to teacher cognition research and teacher education and policy.