The Fable of Education as Commodity - Report Example

Critical Analysis of Selected Fables 1. The Fable of Education as Commodity The fable of education as a commodity is about Deidre’s experiences while directing a city wide volunteer agency. During his work, Deidre noticed the increasing number of people seeking voluntary work and most of them were from the middle class and well educated. However, along with those selfless individuals who want to reach out and help, there were some who volunteered with a different intention. According to Deidre, these people are either looking for work that can help them build their own businesses or enhance their curriculum vitae. Others are using the agency as vehicle to obtain paid work or widen their contacts in the community. Far from the traditional notion of volunteering where individuals are highly committed to the welfare of others, Deidre’s noticed that a good number of people particularly those that are well educated view the agency and its work as a vehicle to success rather than a place to care for others. Education as a commodity seems to reflect the principle of ethical egoism where it is morally acceptable to be selfish and pursue one’s goal in the expense of others. What Deidre had experienced is the sad reality that many view education as something they can trade rather than share. It appears that even in voluntary work, the notion of education as commodity encourages individuals to seek personal benefits that can enhance their career rather than actually being involved in promoting social welfare. Ethical egoism promotes the idea that one must act and maximize his utility (Osterberg 1988, p.37) thus those influenced by such principle tends to seek something in return from their effort. For instance, an educated individual seeking employment may consider a certain voluntary agency as a gateway to meet influential people or to earn a few months of experience he can use to find better paid employment. Although such intention is undoubtedly eroding the cultural value and nobility of voluntary work, many people tend to do so because of individual needs. According to Banks (2004, p.255) although a person may appear selfless while doing volunteer work in a hospital or saving someone from a burning house, their actual motives may be different. For instance, that person may be making amends for some wrong doings in the past or simply wants to be admired as a hero. Egoistic volunteers are often motivated by their needs (Van De Vliert 2009, p.147) and similarly, the value of their work is determined by the value of the benefits they will get in return (Sciabarra 1995, p.292). An egoistic individual may view Deidre’s opinion as absurd since such person may find pure commitment to social welfare fruitless and unbeneficial to oneself. The fable in general presented a noticeably selfish ethical doctrine but widely accepted system of morality in our society. More importantly, the fable shows the extent to which such doctrine cloaked as altruistic deed harm the cultural significance of voluntary works. 2. The Fable of Educational Contract The fable of educational contract is about Anatoly’s work as a Farm Advisor generally responsible for identifying and facilitating rural learning needs. Anatoly enjoys his duty under the contract as he can perform his work using his initiatives and professional judgements. However, due to the continuing economic crisis in the rural area, the government replaced that contract with one that contains more specific duties and responsibilities. Consequently, Anatoly have to perform exactly what is specified in the new contract and he can no longer use his initiatives as an autonomous learning facilitator. Under the new contract, Anatoly found himself working to meet the specified standards rather than meeting the actual needs of the farmers. Moreover, he is now more conscious on meeting the performance criteria than innovation, experimentation, and collaborative work which are very helpful in the past. Consequently, he is also avoiding almost anything that could not enhance his contracted performance including those farmers that actually need his advice and counselling. A deontologist may find Anatoly’s approach to work entirely immoral because he is neglecting his moral duty to others. Since duty is not externally imposed and moral obligations to others is from within ourselves, Anatoly is dissolutely working to satisfy his own needs rather than being of service to others. More importantly, his contract drove him away from the educational goals that his work actually demands towards performance enhancing work approaches. In deontology, duty is fundamentally the source of all moral undertakings and it is a person’s obligation to act regardless of consequences (Johnstone 2008, p.63). The way that Agricultural Extension program is being run by government may be seen by deontologist as unethical or morally wrong since making officers accountable to their contract rather than to the people they suppose to educate is neglect of duty. Moreover, the new reform clearly neglects its duty to educate the farmers as evidence by fund reduction and declining support for rural counselling. According to Sofroniou (2003, p.191), an action is morally good not because its outcome is good but some characteristic of the action is good. Moreover, in the essence of human welfare, these acts are morally obligatory. It is therefore clear that Anatoly and the new reform failed to act in a deontological way as evidenced by Anatoly’s sudden change in his work approaches and governments withdrawal of what they call ‘welfare support’. The fable generally emphasizes relationship between duty and the morality of human actions. Although Anatoly has an obligation to the government which he works for, his duty and obligation to human welfare is more universally acceptable. Deontologically, he should give more priority on educating the farmers particularly those who are financially and emotionally distress. Similarly, the government should act in manner which is deontologically acceptable and consider its moral obligation to the farmers and its farm advisors as well. Anatoly was acting in way most people would react when their career is at stake and under pressure, Anatoly must choose between his career and his moral obligation to the farmers. 3. The Fable of Accountability The fable of accountability is about Peter reviving the Continuing Education Program through ‘gravy train’. After studying the market and the route of the suburban rail lines, Peter introduced the study program for long distance commuters. The program offers the opportunity to study and learn while riding in a designated carriage. Peter ensures quality by providing a clear framework through which faculty and other staff involved in the program can refer to and follow. The rigid behavioural specification and accountability approach of Peter eventually brought the program to success. Utilitarianist may find Peter praiseworthy for acting in a way that would generate better outcome for all. As the principle of consequentialism suggest that the outcome of an action is more important than the moral intention, it is also true that ensuring happiness for all is a moral obligation (West 2006, p.140). Peter’s action appears as an act following moral rules specified in act-utilitarianism that clearly specifies the end to be sought. The framework for the program enables Peter to control the process and generate a predetermined outcome. Apparently, the outcome of the program outweighs some of its moral consequences such as suppression of individual happiness for the benefit of the program. According to Feldman (1997, p.20), an act is assumed right if its utility is greater than any available alternatives thus Peter’s approach can only be considered morally wrong if it fails. Utilitarianist often regards their action as a means to an end thus ignoring the moral implications of such action during the process (Valentine & Lowes 2007, p.134). For instance, an act utilitarianist only considers the consequences of an act and if that consequences if far more beneficial that the other alternatives, he would likely to pursue that act and ignore the moral inequalities that may generated in the process. Similar to Peter’s action, the demanding task of holding classes in a crowded and moving train in the most unlikely hour is ignored because of the perceived positive outcome of the program. Moreover, faculties are required to conform to the rigid behavioural specifications and accountable for their performance. Peter’s action apparently resulted in denying people with rights to offer what they know or have to offer as a person and an educator. A utilitarianist would certainly approve Peter’s action as he selected the act that would create the greatest happiness for the greatest number and ignore the probable consequences (Edgar 2003, p.61). A utilitarinist as the name suggest is only interested in the utility and therefore would support Peter’s action regardless of ethical side effects. As a utilitarianist, Peter may pursue further control of the program for as long as the calculated outcome is more beneficial than the existing one. The fable of accountability reflects the reality that sometimes people need to be a utilitarianist to satisfy the greater number of people. However, the outcome of such endeavour must be calculated carefully since the moral consequences that may incur during the process may be irreversible. 4. The Fable of Education Requirement The fable of education requirement is a story about Yanita’s decision to falsify her CPE record in favour of financial planning for retirement course which she thinks at that time is much more appropriate. Although Yanita is very supportive of the mandatory CPE requirements, Yanita’s decision as described in the fable was primarily supported by the need to retire in the near future and a number of factors that can justify her intentions. For Yanita, she arrived into a decision that her learning needs for retirement must come first and eventually forged her documents to obtain her re-licensure. In ordinary people’s eye, whatever Yanita’s reason for falsifying documents to pass the mandatory CPE registration is morally wrong? However, such action may be interpreted differently by moral rationalist who believes in the significance of reason in ethical decision making. From the moral rationalist view, Yanita’s decision is correct and morally upright as she actually made a choice between two options and selected one that is more helpful in her situation. As mentioned earlier, financial planning for retirement is more preferable for her since she will be retiring very soon. Economically, as many people do, Yanita acted to ensure her future and took the risk on her CPE registration. As a moral rationalist, Yanita is a person making a rational choice thus no ethical dilemma whatsoever. Although it may seem unfair or unjust to others who are striving to get their CPE, Yanita’s decision is supported by a strong justification (Morton 2004, p.90). In other words, it may be wrong for others but not for her. Suppose that Yanita made the decision to pursue her CPE and ignore the importance of financial planning for retirement in her situation, the outcome will be morally right for others but not for Yanita who may be suffering the consequences of unplanned retirement. Moral rationalism takes the view that morality flows from reason thus any rational human being can arrive in morally acceptable decisions (Nadelhoffer 2010, p.7). The underlying assumptions on the CPE system is ensuring minimal standard of professional practices but Yanita feels that it is not exactly right for her as she is the kind of person who takes initiatives to keep her knowledge and skills current. However, such reason is inadequate and to be morally acceptable, Yanita’s action or decision should be supported by a strong justification such as her forthcoming retirement. Although falsification of documents is obviously a wrong doing and morally false, the outcome of such action to Yanita’s life as far as moral rationalist are concern is realistic and ethically acceptable. Moral rationalist may find such action ethically normal and may be accepted as reality of life because morality as mentioned earlier flows from reason and any justifiable reason will do. The morality of Yanita’s action entirely depends on the ethical perspectives of those who would judge her. The fable of education requirements demonstrates how people sometimes make the right decision but still troubled by the thought years later. In Yanita’s case, it is not actually the decision to prioritized her retirement over the CPE registration requirements that haunts her but the reality that she made a major ethical mistake when she falsified her documents. 5. The Fable of Vocation The fable of vocation is about Fatima, a director of a community-based Adult Learning Centre who was forced to accept the changes imposed by government. Although Fatima and the Centre Management Committee tried and spent a considerable time adjusting and complying with the new requirements, the outcome of their effort seems inadequate to address the learning needs of the community. Moreover, the centre seems doing so little about the real issues in the community. Consequently, Fatima now considers resigning as she is no longer attracted to her work as she used some years ago. Communitarians may view such reform as anti-social considering the sudden shift of funding from adult education and community development to a singular focus on vocational outcomes. Moreover, support for minority groups, disable people, indigenous, and others were withdrawn. As a communitarian, it would argue that communal good is more important than the right of individuals (Breslin 2006, p.288). The sudden withdrawal of support and singular focus on vocational outcomes not on devalues and neglect individuals but undermines the community at large (May 1996, p.12). What had happened to the Adult Learning Centre is the outcome of sudden shift in government thinking as influenced by misinformed perception and misconstructed community problem. Similarly, Fatima’s response to the reforms is a natural reaction dictated by her virtue. She is confused and seeking an answer to what seems an unfounded government initiative which is in opposition to her virtue. In virtue ethics, such reaction can be explained by a person’s perception of an ideal life or living a life of virtue (Battaly 2010, p.22). Troubled by the thought that the centre is no longer functioning as it should be- serving the wider community, Fatima is reacting virtuously and considering resignation. However, her reaction alone should not be confused as the moral foundation of her virtue but her feelings and strength of character. According to Baura (2006, p.12) virtue is a habit of the soul that often involves individual’s feelings and actions. Similarly, these include the strength of character that enables an individual to flourish in terms of reasoning. Fatima’s character had flourished for years and strengthens by her involvement with the community. Her reasoning seems to come from her familiarity of the actual social issues and learning needs of the community. Her feelings most probably is supported by sentiment and her strong attachment to the people she served for years. As communitarian, the government must resolve the actual social issues in community education and as much as possible do not resort to sudden shift of policy without properly consulting the community. As evidenced by the resulting confusion and ineffectiveness of the new reform, government must consider having an evidence-based strategy for the community. Although individual rights protects and maintain the integrity of our people, the welfare of the community is more important. The fable demonstrates the consequences of disregarding the welfare of the community and the effects of unfounded government reforms particularly in educational institutions. More importantly, the fable also shows how virtue ethics influences the decision of individuals. 6. The Fable of Educational Partisan The fable of educational partisan is about Lucien’s approach in reforming vocational education. As a Senior Policy Analyst for the government, Lucien’s strategy is to create an open market of vocation education led by industry groups rather than traditional technical and vocation educators. For Lucien, traditional technical and vocational education is too theoretical and does not reflect the actual work in the workplace. However, implementing such strategy needs to break existing technical and vocational system and replace it with private providers that are more experienced and focus on industry needs. Consequently, Lucien and the government launched a massive public education campaign that made teachers of the existing system looked like useless individuals. The government eventually earned enough support to pursue its reforms and the sector has changed dramatically since then. The reform was a big success but Lucien is still worried about the effects of the reforms he created. Primarily, the reform discredited and demonised the traditional vocational education providers including the devastation of its members’ career and opportunity. More importantly, Lucien’s reform violated a good number of ethical standards including the act of misleading the public. The situationalist may find the government reforms led by Lucien a radical phenomena in ethics where a decision maker is ready to compromise his ethical principle for the sake of one’s own commitment and situational realities. Situationalism is not always interesting and more often mutually inconsistent as it involves no predefined ethical principle (Snare 1992, p.141). In Lucien’s situation, his obligation to formulate and implement the new educational strategy imposed upon him the need to remove every opposition regardless of the consequences. During that time, the situation requires him to select the most favourable option for the government. A situationalist may view his action as morally applicable since there is no right or wrong in situationalism for as long as the action fits the situation (Mitchell 2003, p.23). In this case, the move to demonise and publicly discredit unsuspecting members of the existing technical and vocational education system is ethically or morally acceptable. Moreover, educating the public about the ‘evil’ of the existing system is also morally justified for as long as the situation asked for it. Lucien in the long run realized the ethical complications of his actions but also admits that it is too late. Clearly, he had replaced a system with a totally compliant system he can no longer criticize. According to him, there is no longer educational or social criticism within the sector because everybody is scared. The ethical assumption underlying the new reform is to compromise some ethical principles in the interest of a better technical and vocational education. These include campaigning against the opposing system and displacement of its members. As a situationalist, the government may continue pursuing their objectives for as long as their strategy is appropriate to the situation at hand. 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