Faith, Ethics, and Leadership in Education

EDU 7288 Winter 2018

3 credits

Syllabus

Harvey Shapiro, Ph.D. Clinical Associate Professor of Education College of Professional Studies Northeastern University 617-515-4868 h.shapiro@neu.edu Harvey Shapiro at LinkedIn

Overview .....................................................................................................................................3

What do we mean by “faith” and “ethics”? .................................................................................3

Course outcomes ........................................................................................................................5

Books ........................................................................................................................................6

Methodology ..............................................................................................................................6

College of Professional Studies Student Resources, Policies, and Procedures ..............................6

Disabilities Resource Center ........................................................................................................6

Academic Integrity ......................................................................................................................6

Assignments ...............................................................................................................................7

Discussion leading and participation (30%) .........................................................................7

Case writing (10%) ..............................................................................................................8

Deliberation (20%)..............................................................................................................9

Choose 1: Policy paper, essay, change project journal, or alternative (40%) .....................10

Option 1: Policy paper ................................................................................................10

Option 2: Essay ...........................................................................................................11

Option 3: Change journal and change project ............................................................11

Option 4: Your proposed alternative ...........................................................................12

Grading ............................................................................................................................12

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Weekly schedule ......................................................................................................................13

Week 1: January 7-13. Paradigms for ethics and navigating the intersection ....................13

Week 2: January 14-20. Means and ends: Will, duty, and consequence (Kant vs. utilitarianism) ................................................................................................................13

Week 3: January 21-27. Pragmatic models of moral reasoning and deliberation: Intimations of transcendence ........................................................................................14

Week 4. January 28-February 3. Justice: Rawls vs. Sandel .................................................14

Week 5: February 4-10. Care and capabilities ...................................................................15

Week 6: February 11-17. Ethics of alterity, spirituality, and pluralism. ..............................15

Week 7: February 18-24. Faith traditions and ethical paradigms ......................................16

Week 8: February 25 - March 3. Civil religion....................................................................17

Week 9: March 4-10. Ethical leadership virtues in secular and faith-based contexts .........17

Week 10: March 11-17. Narrative and faith traditions ......................................................18

Week 11: March 18-24. The ethics of diversity: Race, ethnicity, and multiculturalism ......18

Week 12: March 25-31. Course retrospective and reflection ............................................18

Course bibliography ..................................................................................................................19

Case study sources ....................................................................................................................24

Doctoral program student learning outcomes ...........................................................................25

Northeastern University Online Copyright Statement ...............................................................25

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In “Faith, Ethics, and Leadership in Education” we will analyze, critique, extend, and apply ethical paradigms and faith traditions to leadership decisions and actions, using theoretical and actual case examples. As educational leaders’ decisions and actions reflect, construct, and reconstruct values, we will consider how leaders navigate the terrain where the pragmatic, ethical, and spiritual intersect or collide in leaders’ deliberations and actions. We will practice recognizing and responding to issues and circumstances where professionalism, faith, and ethics can inform how we engage students, colleagues, supervisors, supervisees, and the public. We will also examine how particular faith traditions influence leaders’ dispositions and actions. Among the many issues that we will consider, through the lenses of ethics and faith, are immigration, tracking, discipline, school funding, affirmative action, educational institutions’ reproduction of inequities, high-stakes testing, and school choice initiatives.

Faith is a polysemous word; it has many meanings, interpretations, and applications. When I say “my faith,” I could be referring to a specific religious affiliation or doctrine. But, I also could be using the word to refer to a belief, a trust (“in good faith”), a confidence, or firmly held principles. An example of these latter meanings can be found in the United Nations Universal Declaration of Human Rights in which “the peoples of the United Nations have … reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom” (UN, 1948).

The word, ethics, too, is irreducible to a single meaning. It can refer to a specific context in which particular behaviors and adherence to certain principles are required. An example of this would be professional ethics, such as client-attorney confidentiality or an educational leader’s moral (as well as legal) obligation to report evidence of abuse. It also could refer to the ethics of a particular religious tradition or to one’s personal values that guide behaviors, decision- making, and courses of action.

While we invite a pluralistic notion of ethics in this course, we will be using the term, ethics. to connote disciplined, informed reflection on our behaviors and beliefs in order to apply, refine, or expand them, as we weigh the moral merits of alternative courses of action.

In addition to having a range of different meanings, faith and ethics share a number of other qualities. They both involve a search for meaning in our lives. They are less matters of judging others, and more matters of seeing life more vividly. They inform how our disparate actions revolve around a coherent center. They both are revelatory, providing a sense of the possible, as much as of the real. They both involve self-reflection, as they help us question our habits, motives, and choices, considering them anew. And, finally, both ethics and faith can liberate us in our efforts for social or institutional change.

Faith and ethics, together, have had critical roles to play for leaders of social movements. This is the case, for example, for Martin Luther King Jr., Bishop Desmond Tutu, Mohandas Gandhi, and the Dalai Lama. Perhaps less well known examples of leaders, for whom both faith and ethics

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What do we mean by “faith” and “ethics”? (cont.)

played a critical role in their pursuits of social justice, are Nobel Peace Prize recipients, Leymah Gbowee and Takawel Karman. Gbowee’s Lutheran faith has been a significant influence on her work as a leader in Liberia’s post-civil war reconciliation efforts. Karman, a Muslim from Yemen, helped organize a movement that became a catalyst for what became known as the “Arab Spring.”

For Martin Luther King, Jr., racism is not only ethically wrong; it is a religious sin. His faith, and that of his movement, were ethically transformative: “With this faith we can transform bleak and desolate valleys into sunlit paths of joy and bring new light into the dark caverns of pessimism" (1963, 116). Abraham Lincoln (1953), too, would invoke religious language in espousing ethical principles. Here is but one example: “[I]n my opinion, the religion that sets men to rebel and fight against their government, because, as they think, that government does not sufficiently help some men to eat their bread on the sweat of other men’s faces, is not the sort of religion upon which people can get to heaven! (159). Faith and ethics can be liberating for leaders, as they defy and resist the status quo that was, and continues to be, fraught with injustice and inequity.

Ethics and faith also converge in the work of John Dewey, perhaps the 20th century’s most influential educational philosopher and educational leader. Dewey advocated for “a common faith” (1934/2013) in his notion of democracy and in a kind of transcendent “religious experience” that occurs “in the midst of effort”: “The religious experience is a reality in so far as in the midst of effort to foresee and regulate future objects we are sustained and expanded in feebleness and failure by the sense of an enveloping whole” (1922, 264). This sustaining “whole” is constituted by what he called “the ideal.” As we will see in our study of Dewey, the ideal transcends the observable present: “Every end that man holds up, every project he entertains is ideal. It marks something wanted, rather than something existing. It is wanted because existence as it now is does not furnish it. It carries with itself, then, a sense of contrast to the achieved, to the existent. It outruns the seen and touched. It is the work of faith and hope even when it is the plan of the most hard-headed "practical" man” (1922, 259, emphasis added).

For Dewey, faith in the ideal lends meaning to conduct, a sense of an act’s “infinite reach”:

When the sense of the infinite reach of an act physically occurring in a small point of space and occupying a petty instant of times comes home to us, the meaning of a present act is seen to be vast, immeasurable, unthinkable. This ideal is not a goal to be attained. It is a significance to be felt, appreciated … [Yet this] emotional appreciation of it is won only by those willing to think. (263)

Faith, in Dewey’s sense, is dynamic, rather than immutable or static. “A common faith” transcends dogma; it provides the individual with a sense of “freedom and peace” in being part of an “infinite whole” (331).

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What do we mean by “faith” and “ethics”? (cont.)

Like Dewey, in this course, we will not be equating faith and dogma, though we will consider how religious traditions inform our choices and help guide our actions. But, we will extend the notion of faith beyond religious boundaries, into the world of secular education, as well. Rather than a firewall between the secular and faith-related realms of our lives, sociologist of religion, Peter Berger (2012) suggests that there is a co-existence of “a default secular discourse . . . “with a plurality of religious discourses, both in society and in consciousness.” In our course, we will be considering how this coexistence of religious and secular ethical discourses and traditions, though often mutually enhancing, can involve a struggle, at times, when it is fraught with tension or contradiction, as educational leaders make vital moral decisions.

- Harvey Shapiro, December 2017

1. To evaluate, from ethical standpoints, educational policies, procedures, and our own professional experiences and decisions. Doctoral program student learning outcomes: Specialized knowledge (#1), Applied and collaborative learning (#3), Civic and global learning (#4).

2. Assess the values that guide leaders’ ethical thinking and decision-making and that inform approaches to acting ethically and authentically, while considering the place and value of faith traditions in our professional experience and conduct. Doctoral program student learning outcomes: Broad and integrative knowledge (#2), Applied and collaborative learning (#3), Civic and global learning (#4), Experiential learning (#5).

3. Examine, analyze and apply multiple ethical paradigms, including the ethics of justice, duty, care, critique, professionalism, consequences, virtue, diversity, pluralism, capabilities, and narrative. Doctoral program student learning outcome: Broad and integrative knowledge (#2).

4. Conduct research on how faith traditions might inform educational leadership ethics and practices. Doctoral program student learning outcomes: Specialized knowledge (#1), Civic and global learning (#4)

5. Compose, present, evaluate and respond to personal statements on the roles of ethics and faith in our professional experiences and aspirations. Doctoral program student learning outcomes: Collaborative Learning (#3), Experiential Learning (#5).

6. Make direct applications to the roles of ethics and faith in our professional settings, expanding the scope and extent of our ethical considerations and actions. Doctoral program student learning outcome: Experiential Learning (#5).

* Each of these course outcomes corresponds to one or more doctoral program student

learning outcomes, as indicated in parentheses here. For a description of the Doctoral program student learning outcomes, please see page 25.

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7. Recognize needs for ethical and faith-informed decisions and changes in the workplace in constructing cases for course analyses, evaluations, and recommendations. Doctoral program student learning outcomes: Collaborative Learning (#3), Experiential Learning (#5).

It is recommended that you purchase the following books. All other readings will be available on Blackboard.

Fluker, E. L. (2009). Ethical leadership: The quest for character, civility, and community. Minneapolis: Fortress

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

As indicated in the above course overview and in the description of assignments, below, this course’s methodologies include case analysis, case construction, student-led discussion, written application of the ethical and faith-related principles, analysis and application of readings, and lectures.

Please familiarize yourself with the information, policies, and resources described on CPS’s Student Resource webpage, including the Student Reference Guide.

If you have a disability and wish to receive accommodation, please contact Disabilities Resource Center at (617) 373-7800. You are also encouraged to inform your instructor.

Essential to the mission of Northeastern University is the commitment to the principles of intellectual honesty and integrity. Assignments must demonstrate your own work efforts. For more information, please refer to the Academic Integrity policy.

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Discussions (on the discussion board) will take place during most weeks of the course. Discussions will involve group analyses of actual or plausible cases in which ethics and/or faith could have substantial import. Case analyses will draw on the readings and lectures. Specific questions will be provided to begin the case analysis.

For the discussion board, students will be divided into three to four student-led discussion groups. Students will be assigned to lead their respective groups’ discussion for the week. By the course’s conclusion, all students will have served as discussion leaders. The leader’s responsibilities are to keep the discussion moving, ask clarifying or challenging questions, spark active, regular group participation, make connections for professional experiences, and introduce key concepts from the readings and lectures. More specific guidelines for leading discussions will be provided at the beginning of the course. The instructor will structure, assist, participate in, and guide this process.

In the course of the week, all students in the group should participate in the discussion, regularly.

In these discussions, we will expose and examine the intersections or tensions in which professional ethics, personal ethics, and the ethics of faith enter into a dialectical conversation.

As participants in these discussions, you should consider yourselves decision makers or ethical-spiritual consultants who will be providing decision makers with recommendations. In the discussion leading up to making or recommending a decision, thoughtful reflection and conversation should take place, as you analyze the case’s circumstances and the ethical and faith-related considerations.

In addition to specifically faith-based ethical leadership issues, here are some examples of the case subjects in which ethical and faith-related matters might be considered.

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The discussion board will be graded according to criteria that will be explained at the beginning of the course. Among those criteria are level of participation, writing lucidity and accuracy, responsiveness to others’ posts, demonstration of subject understanding, and application. Additional criteria will be provided for discussion leaders.

Drawing on your personal and professional experience, you will be writing your own case in which issues of ethics and faith are relevant in making a leadership decision when responding to, using John Dewey’s language, a “problematic situation.”

The framework and more detailed guidelines for your written case will be explained during the course and posted on Blackboard.

Your case will serve as the basis for a “deliberation” you will conduct subsequently. (See deliberation assignment below.)

Your case should be an actual account of a situation in which ethical and faith-related issues arise in your professional work, public policies, or practices. The case should call for choosing among alternative, compelling courses of actions and strategies that are not transparent initially, requiring thoughtful reflection and deliberation.

The narrative of your case should provide details about what needs to be considered in making a decision and moving toward the case’s resolution.

Well-written ethics and faith-related cases evoke tensions among ethical and faith–related values or principles. The case itself does not include these tensions, as it is a factual account of a situation, but the considerations for resolving do.

Length and format: 5 pages, double spaced, 12 pt. font, 1” margins, APA style

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Based on your written case, you will be conducting a “deliberation,” applying Dewey’s theory of inquiry.

You will partner with one other student, working together throughout the week to help each other:

1. Analyze your respective cases and their “problematic situations.”

2. Identify the problematic situation’s “constituent elements” (the specific factors and contexts that make this particular situation problematic.)

3. Articulate how the nexus of ethics and faith is relevant to the problematic situation.

a. What feelings and intuitions are coming into conflict in this situation?

b. Which of the values that are in conflict are most deeply rooted in my life?

4. Formulate the precise problem (a “problem of practice”) in such a way that, if it were resolved, the situation would no longer be problematic. Dewey’s distinction between the notion of “problematic situation” and “the problem,” itself, will be examined during the course. As we will see, the “problematic situation” is relataively messy and indeterminate, unclear as to how it holds together as a unified, definable situation. The “problem,” is contrast, in precise, pointing in the direction of its potential resolution. The problem should be of significance for your educational institution, organization, or community, and its stakeholders.

5. Develop and explain a process by which the problem could be addressed, including multiple alternatives. You will then choose what you anticipate is the right choice among the alternatives. In this step of the deliberation you will be considering these kinds of questions:

6. Project the range of anticipated consequences of the process’s full implementation.

7. Describe the new situation that would no longer be problematic.

In deliberation discussions, the partner should listen carefully, ask questions, and pose challenges. In these ways, you will be assisting the student who is working through the deliberation. The partner should also make sure that the deliberating student is following the deliberation procedure, so that one step builds upon another. At any time during this process, you are encouraged to revisit and revise some of your previous steps or assertions.

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Individually, you will then write a summary of the deliberation and a brief reflection on the process. (Length and format: 5 pages, double spaced, 12 pt. font, 1” margins, APA style)

Written instructions and guidelines for the deliberation, its summary, and reflection will be provided on Blackboard and discussed in the course lectures.

You will be asked to choose one (1) of these options for your final assignment:

You may base this assignment on your completed deliberation or address a different subject.

Length and format: 10 pages, double spaced, 12 pt. font, 1” margins, APA style

A policy paper is addressed to decision makers and stakeholders. It is prescriptive, as it is intended to persuade readers that a particular approach is compelling.

The goal of a policy paper is to change policy or practices. If your deliberation subject was a policy issue, you may want to choose the policy paper option.

A policy paper, for this course, provides decision makers with:

For this assignment, you may use your deliberation as the basis and starting point. As explained above, your deliberation will have included an explanation of a problematic situation, that situation’s constituent elements, ethical and faith-based considerations, a precise formulation of the problem, the people it affects, possible courses of action, and the anticipated, desired new situation.

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You will have the opportunity to receive reactions from other members of the class on your policy proposal draft and to choose what to incorporate from their reactions, and those of the instructor, into your final version. (10 pages)

An original essay should explicate the ethical and faith-based considerations for your changing or making a leadership decision or set of decisions. It should represent your personal “voice,” experience, and reflections.

The essays should:

Lend new ethical and spiritual insight to the decisions’ rationales, leading to new ways of thinking about the issue.

Show that you have a clear understanding of the primary ethical issues, principles, and values that are involved in making these decisions.

Show the ways in which ethics and faith are important to you in making the decisions. Why is it the right decision for you to make? How is it congruent with your values and beliefs?

Compare alternative ways to guide the decisions. In this comparison, you should show the significant differences or tensions between the alternative approaches.

Provide a counterargument, presenting a decision that would directly contradict your argument, showing the tensions between the two arguments’ ethical or faith-related bases. Providing a good counterargument can help you sharpen your essay, in that you can explain how your argument is ethically and spiritually significant and distinct.

More information and guidance on how you might go about writing the essay will be provided in the Blackboard materials and course lectures. (10 pages)

This option is appropriate if, during this course, you will be leading a change effort that takes place over at least 6 weeks. In the journal, you are asked to:

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You may also propose an alternative to the above three options that is comparable in scope and purpose. I am happy to discuss this with you.

Course assignments: A = 95-100, A-= 90-94, B+ = 87-89, B = 83-86, B- = 80-82, C+ = 77-79, C = 73-76, C- = 70-72, D = 60-69, F = <60.

In accordance with the CPS Student Reference Guide 2017-2018, the academic grading system for your final course grade is:

Letter Grade

A A - B +

B B - C +

C C - F

Numerical 4.000

3.667

3.333

3.000

2.667

2.333

2.000

1.667

1.667

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Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

Fluker, E. L.

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

http://ebooks.adelaide.edu.au/k/kant/immanuel/k16prm/.

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Dewey, J. (1916/2008/2015). Democracy and Education. Project Gutenberg Ebook.

Dewey, J. (1934/2013) A common faith. New Haven: Yale University Press. (selections)

Dewey, J. Human Nature and Conduct. New York: Holt & Co., 189-198.

Dewey, J. (1938). Logic: The theory of inquiry. New York: Holt, 1938.

Optional:

Lyons, N. The ethical dimensions of reflective practice. In N. Lyons (Ed.), Handbook of reflection and reflective Inquiry: Mapping a way of knowing (pp. 517-25). Boston: Springer.

Leonardo, Z. & Harris, A. P. (2013). Living with racism in education and society: Derrick Bell’s ethical idealism and political pragmatism. Race Ethnicity and Education, 16:4, 470-488.

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

Hairon, S. & Goh, J. (2015). Pursuing the elusive construct of distributed leadership: Is the search over? Educational Management Administration & Leadership, 43(5), 693-718.

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Nussbaum, M. C. (2011). Creating Capabilities: The Human Development Approach. Cambridge, Massachusetts: Harvard University Press. (selections)

Noddings, N. (1984). Caring: A feminine approach to ethics and moral education. Berkeley: University of California Press. (selections)

Noddings, N. (1992). The challenge to care in schools: An alternative approach to education. New York: Teachers College Press. (selections)

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

Frick, J.E. & Frick, W.C. (2010). An ethic of connectedness: Enacting moral school leadership through people and programs. Education, Citizenship and Social Justice, 5(2), 117-130.

Dantley, M. (2005) Faith‐based leadership: Ancient rhythms or new management. International Journal of Qualitative Studies in Education, 18(1), 3-19.

King, Jr., M. L. (1963). Letter from Birmingham jail. thekingcenter.org/prog/non/letter.html

King, Jr., M. L. (1963). I have a dream. Speech. http://mlkkpp01. stanford.edu/index.php/encyclopedia/documentsentry/doc_august_28_1963_i_have_a_dream

King, Jr., M. L. (1962). The ethical demands for integration. In J. W. Washington (Ed.), A testament of home: The essential writings and speeches of Martin Luther King, Jr. (117-125). San Francisco: Harper.

Chapter 9, The spiritual transformation of education, pp. 233-72.

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Todd, S. (2003). Learning from the Other: Levinas, psychoanalysis, and ethical possibilities in education. Albany: State University of New York Press.

Wellman, W., Perkins, G., & Wellman, N. (2009). Educational leadership: The relationship between spirituality and leadership practices. Academic Leadership: The online Journal, 7(1), 1–5.

Woods, G. (2007). The bigger feeling: The importance of spiritual experience in educational leadership. Educational Management Administration Leadership, 35(1), 135–155.

Ring, N. C., et. al. (2012). Introduction to the Study of Religion (97-113) Maryknoll, NY: Orbis. Chapter 5, Ethical action: Norms for moral conduct, pp. 123-70.

Bujo, B. (2005). Differentiations in African ethics. In W. Schweiker (Ed.), The Blackwell companion to religious ethics (422-37). Malden: Wiley-Blackwell.

Gbadegesin, S. (2005). Origins of African ethics. In W. Schweiker (Ed.), The Blackwell companion to religious ethics (413-22). Malden: Wiley-Blackwell.

Keown, D. (2005). Buddhist Ethics: A Very Short Introduction. New York, Oxford University Press. Chapter 1, Buddhist morality, pp. 3-20.

Ismā'īl Rājī Al Fārūqī (1989). Islamic ethics. In S. C. Crawford (Ed.), World religions and global ethics (212-237). New York: Paragon.

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Rousseau, J. J. (1755/1913/2010). Social contract & discourses. (G. D. H. Cole., Trans.). New York: E. P. Dutton & Co., 1913; Bartleby.com, 2010. http://www.bartleby.com/168/501.html.

Bellah, R. N. (1970/1991). Civil Religion. In R. N. Bellah (Ed.). Beyond belief: Essays on religion in a post-traditional world. (169-89). Los Angeles: University of California Press. pp. 168-89

Fluker, E. L. (2009). Ethical leadership: The quest for character, civility, and community. Minneapolis: Fortress.

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

Martin, M. W. (2014). Meaningful work: Rethinking professional ethics. Oxford: Oxford University Press. Chapter 13, Integrity and Integration, pp. 202-17.

Aristotle. (350 BCE). Nicomachean ethics: Book II (W.D. Ross, Trans). Internet classics archive. Retrieved May 10, 2010, from http://classics.mit.edu/Aristotle/nicomachaen.2.ii.html (selections)

Confucius. (500 B.C.E.). The doctrine of the mean. Internet classics archive. http://classics.mit.edu/Confucius/doctmean.html (selections)

Wilson, M. (2014). Critical reflection on authentic leadership and school leader development from a virtue ethical perspective. Educational Review, 66(4), 482-496.

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MacIntyre, A. (1981/2007). After Virtue. Notre Dame: University of Notre Dame Press.

Fluker, E. L. (2009). Ethical leadership: The quest for character, civility, and community. Minneapolis: Fortress.

Fasching, D. J., Dechant, D., & Lantigua, D. M. (2011). Religion, ethics, and storytelling. In Comparative religious ethics: A narrative approach to global ethics. 2nd edition. (3-40). Malden, MA: Wiley-Blackwell.

Conrad, D. A, Brown, L. I., & Crockett, J. (2006). Spirited to leadership: Caribbean educational leaders share their stories. International Electronic Journal for Leadership in Learning, 10(17), 1–15.

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

Fluker, E. L. (2009). Ethical leadership: The quest for character, civility, and community. Minneapolis: Fortress.

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The following is a list of sources on which this course draws. Only some are required readings (as indicated in the above course schedule), I have included the others here as optional readings and as references for your future use.

Aristotle. (350 BCE). Nicomachean ethics: Book II (W.D. Ross, Trans). Internet classics archive. Retrieved May 10, 2010, from http://classics.mit.edu/Aristotle/nicomachaen.2.ii.html (selections).

Bellah, R. N. (1970/1991). Civil Religion. In Bellah, R. N. Beyond belief: Essays on religion in a post-traditional world. (169-89). Los Angeles: University of California Press.

Berger, P. (2012). Further thoughts on religion and modernity. Society, 49(4), 313-16.

Bujo, B. (2005). Differentiations in African ethics. In W. Schweiker (Ed.), The Blackwell companion to religious ethics (422-37). Malden: Wiley-Blackwell.

Confucius. (500 B.C.E.). The doctrine of the mean. Internet classics archive. http://classics.mit.edu/Confucius/doctmean.html

Conrad, D. A, Brown, L. I., & Crockett, J. (2006). Spirited to leadership: Caribbean educational leaders share their stories. International Electronic Journal for Leadership in Learning, 10(17), 1–15.

Creighton, T. (1999). Spirituality and the principalship: Leadership for the new millennium. International Electronic Journal for Leadership in Learning, 3(11), 1–8.

Dewey, J. (1916/2008/2015). Democracy and education. Project Gutenberg Ebook. Chapter 26, Theories of morals, pp. 402-418.

Dewey, J. (1934/2013) A common faith. New Haven: Yale University Press.

Dewey, J. (1938). Logic: The theory of inquiry. New York: Holt, 1938.

Dewey, J. (1922). Human nature and conduct: An introduction to social psychology. New York: Modern Library.

DuFour, R. (2004). Leading edge: Leadership is an affair of the heart. Journal of Staff Development 25(1).

Ehrich, L.C., et al (2015). The centrality of ethical leadership. Journal of Educational Administration, 53(2), 197-214.

Fasching, D. J., Dechant, D., & Lantigua, D. M. (2011). Religion, ethics, and storytelling. In Comparative religious ethics: A narrative approach to global ethics (3-40). 2nd edition. Malden, MA: Wiley-Blackwell.

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Course bibliography (cont.)

Fluker, E. L. (2009). Ethical leadership: The quest for character, civility, and community. Minneapolis: Fortress.

Private and public spheres of the intersection Debates at the intersection Leadership at the intersection

Self, social, and spiritual Spirituality, ethics, and leadership Ways of doing ethics Drinking from our own wells

The quest for character The defining virtues of character

The quest for community The defining virtues, values, and virtuosities of character, civility, and

community

Remembering our stories Retelling our stories Reliving our stories

Frick, J.E. & Frick, W.C. (2010). An ethic of connectedness: Enacting moral school leadership through people and programs. Education, Citizenship and Social Justice, 5(2), 117-130.

Gbadegesin, S. (2005). Origins of African ethics. In W. Schweiker (Ed.), The Blackwell companion to religious ethics (413-22). Malden: Wiley-Blackwell.

Hinman, L. M. (2013) Ethics: A pluralistic approach to moral theory. 5th Edition. Boston: Wadsworth.

Houston, P. D. (2008). Spirituality in educational leadership. Thousand Oaks, CA: Corwin.

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Course bibliography (cont.)

Huebner, D. (1991). Education and spirituality. Curriculum Theorizing, 11(2), 13-34.

Iris Marion Young, I. M. (2011). Justice and the Politics of Difference. Princeton: Princeton University Press.

Ismā'īl Rājī Al Fārūqī (1989). Islamic ethics. In S. C. Crawford (Ed.), World religions and global ethics (212-237). New York: Paragon.

James Gustafson, Can ethics be Christian? Chicago: University of Chicago Press.

Jones, L. (2005). What does spirituality in education mean? Stumbling towards wholeness. Journal of College and Character, 6(7), 1–7.

Kant, I. (1785). Fundamental principles of the metaphysics of morals (T. Kingsmill Abbott, Trans.). http://ebooks.adelaide.edu.au/k/kant/immanuel/k16prm/ (selections).

Keown, D. (2005). Buddhist Ethics: A Very Short Introduction. Oxford University Press.

Keyes, M., Hanley-Maxwell, C., & Capper, C. (1999). Spirituality? It’s the core of my leadership: Empowering leadership in an inclusive elementary school. Educational Administration Quarterly, 35(2), 203–237.

King, M. L. (1963, April 16). Letter from Birmingham jail. thekingcenter.org/prog/non/letter.html

King, M. L. (1963 August 28). I have a dream. Speech. http://mlkkpp01. stanford.edu/index.php/encyclopedia/documentsentry/doc_august_28_1963_i_have_a_dream

King, M. L. (1962). The ethical demands for integration. In J. W. Washington (Ed.), A testament of home: The essential writings and speeches of Martin Luther King, Jr. (117-125). San Francisco: Harper.

King, M. L. (1963/2010). Strength to love. Minneapolis: Fortress.

Lerner, M. (2000). Spirit matters. Charlottesville, VA: Hampton Roads.

Lincoln, A. (1953). Story written for Noah Brooks. December 6, 1864. In R. P. Basler, (Ed.), Collected works. New Brunswick, N.J: Rutgers University Press.

Lyons, N. The ethical dimensions of reflective practice. In N. Lyons (Ed.). Handbook of Reflection and reflective Inquiry: Mapping a way of knowing (pp. 517-25). Boston: Springer.

MacIntyre, A. (1981/2007). After Virtue. Notre Dame: University of Notre Dame Press.

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Course bibliography (cont.)

Martin, M. W. (2014). Meaningful work: Rethinking professional ethics. Oxford: Oxford University Press. Chapter 13, Integrity and Integration, pp. 202-17.

Michael Dantley (2005). Faith‐based leadership: Ancient rhythms or new management, International Journal of Qualitative Studies in Education, 18:1, 3-19

Mill, J. S. (1986). Utilitarianism. In The Utilitarians: Jeremy Bentham and John Stuart Mill. Garden City, NY: Anchor Press/Doubleday. (Selections)

Noddings, N. (1984). Caring: A feminine approach to ethics and moral education. Berkeley: University of California Press.

Noddings, N. (1992). The challenge to care in schools: An alternative approach to education. New York: Teachers College Press.

Noddings, N. (1998). Longing for the sacred in school. A conversation with Nel Noddings. Educational Leadership, 56(4), 28–32.

Nussbaum, M. C. (2011). Creating Capabilities: The Human Development Approach. Cambridge, Massachusetts: Harvard University Press.

Purpel, D. E. (1999). Moral outrage in education. Bern, Switzerland: Peter Lang.

Ring, N. C., et. al. (2012). Introduction to the Study of Religion (97-113) Maryknoll, NY: Orbis.

Rousseau, J. J. (1755/1913/2010). Social contract & discourses. (G. D. H. Cole., Trans.). New York: E. P. Dutton & Co., 1913; Bartleby.com, 2010. http://www.bartleby.com/168/501.html.

Sandel, M. J. (2009). Justice: What's the Right Thing to Do? New York: Farrar, Straus and Giroux.

Tisdell, E. (2003). Exploring spirituality and culture in adult and higher education. San Francisco, CA: Jossey-Bass.

Todd, S. (2003). Learning from the Other: Levinas, psychoanalysis, and ethical possibilities in education. Albany: State University of New York Press.

Introduction: Learning from the other: A question of ethics, a question for education, pp.1-16.

Chapter 1. Bringing more than I contain: On ethics, curriculum, and learning to become, pp. 17-42.

Chapter 2: Being-for or feeling-for? Empathic demands and disruptions, pp. 43-64.

EDU 7288. Faith, Ethics, and Leadership in Education, Dr. Harvey Shapiro 23 of 25

Course bibliography (cont.)

United Nations. (1948). The Universal Declaration of Human Rights (UDHR). General Assembly resolution 217 A. September 10, 1948.

Wellman, W., Perkins, G., & Wellman, N. (2009). Educational leadership: The relationship between spirituality and leadership practices. Academic Leadership: The online Journal, 7(1), 1–5.

West-Burnham, J. (2003). Leadership and spirituality. Leading Edge Seminar Thinkpiece, NCSL.

Wilson, M. (2014). Critical reflection on authentic leadership and school leader development from a virtue ethical perspective. Educational Review, 66(4), 482-496

Woods, G. (2007). The bigger feeling: The importance of spiritual experience in educational leadership. Educational Management Administration Leadership, 35(1), 135–155.

Ysuno, M. (2008). The role of spirituality in leadership for social change. Spirituality in Higher Education, 4(3), 1-6.

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Cases will be drawn from among these and other sources. The list here is not required reading, but is intended to provide you with resources for your own case writing assignment and for your professional work.

Caldwell, C., Shapiro, J. P., & Gross, S. J. (2007). Ethical leadership in higher education admission: Equality vs. equity. Journal of College Admission, 195, 14-19.

Conner, J. & Monahan, K. (2016). The real costs of neoliberal education reform: The case of Philadelphia school closures. University of Richmond Law Review, 50, 809-38.

Crawford, E. R. The ethic of community and incorporating undocumented immigrant concerns into ethical school leadership. Educational Administration Quarterly. 53(2), 147–79.

Donlevy, J. K. & Walker, K. D. (2011). Working through ethics in education and leadership theory: Analysis, plays, cases, poems, prose, and speeches. Boston: Sense.

Eastman, N. J., Andeson, M., & Boyles, D. (2017). Choices or rights? Charter schools and the politics of choice-based education policy reform. Studies in Philosophy and Education, 36, 61–81.

Frankenberg, E., Siegel-Hawley, G., Wang, J. (2010). Choice without equity: Charter school segregation and the need for civil rights standards. Los Angeles: The Civil Rights Project at UCLA. www.civilrightsproject.ucla.edu.

Gross, S. J. & Shapiro, J. P. (2016). Democratic ethical educational leadership: Reclaiming school reform. New York: Routledge.

Kantor, J. (2013). Harvard Business School case study: Gender equity. New York Times. http://www.nytimes.com/2013/09/08/education/harvard-case-study-gender-equity.html?pagewanted=all&_r=0

Levinson, M. & Fay, J. (2016) Dilemmas of educational ethics: Cases and commentaries. Cambridge, MA: Harvard Education Press.

Mora, R. & Christianakis, M. (2012). Feeding the school-to-prison pipeline: The convergence of neoliberalism, conservativism, and penal populism. Journal of Educational Controversy, 7(1).

Murillo, M. A. (2017). The art of the reveal: Undocumented high school students, institutional agents, and the disclosure of legal status. The High School Journal, 100(2), 88-108.

Nasir, N. S. & Al-Amin, J. (2006). Creating identity-safe spaces on college campuses for Muslim students. Change: The Magazine of Higher Learning. 38 (2), 22-27.

Shapiro, J. P., & Stefkovich, J. A. (Eds.). (2016). Ethical leadership and decision-making in education: Applying theoretical perspectives to complex dilemmas. Mahwah, NJ: Lawrence Erlbaum Associate 4th edition. Chapter 7. Religion vs. culture. pp. 102-24

Smith, E. J., & Harper, S. R. (2015). Disproportionate impact of K-12 school suspension and expulsion on Black students in southern states. Philadelphia: University of Pennsylvania. Center for the Study of Race and Equity in Education.

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Case study sources (cont.)

Voth Schrag, R. (2017). Campus based sexual assault and dating violence. Affilia, 32(1), 67-80.

Whittaker, C. R., Salend, S., & Elhoweris, H. (2009). Religious diversity in schools. Intervention in School and Clinic 44 (5), 314-19.

1. Specialized Knowledge. Draw upon the expertise of the academy to develop sophisticated inquiry about their problems of practice, apply appropriate theoretical frameworks to enhance their understanding and description of their problems, and employ research tools to examine the local problem of practice.

2. Broad and Integrative Knowledge . Use knowledge, theory, and research to identify, articulate, and then collaboratively inquire and address problems of practice within communities of practice.

3. Applied and Collaborative Learning. Work collaboratively within their own organizations to identify challenges, attending in particular to how different interpretations and descriptions of the problem and approaches to the change cycle might embody liberation through action.

4. Civic and Global Learning. Creatively address significant problems of practice in collaboration with others using inquiry informed by observation, multiple perspectives, research, and theory toward improving the human condition.

5. Experiential Learning. Articulate and address educational problems through employment and development of research tools, theoretically sound analysis, and the resulting action plans, all within the context of thoughtful leadership models.

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