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Drawing on Dewey’s accounts of learning the Alexander Technique (AT), this chapter explores why he found the process so powerful. As AT teachers, we explain how the technique enables practitioners to become aware of fixed, unconscious habits and to bring them under conscious control. With a new student, work begins with physical habits. However, because physical, cognitive, emotional and social functionings are interdependent, AT lessons typically enable flexibility in each of these spheres. Dewey’s writings show his strong theoretical commitment to the idea of learning as practical and experiential. His AT lessons were truly revelatory in providing him with both direct, embodied experience of the power of habit to drive human behaviour and a practical means of becoming aware of, and resisting, his own habits of thought and action.

Perceptions are shaped by habit in such a way that the senses can be unreliable in working out how to respond in a given situation. Dewey’s practice of the AT revealed to him the dissonance between his habitual self in activity and his conscious view of himself. Dewey was challenged by his AT lessons, which required an open, enquiring attitude and sense of humility. In the AT, Dewey found a means of pursuing an active, critical, self-directed process of discovery and adaptation akin to childhood learning. AT begins with the self, our ‘tool of tools’. Through fundamentally modifying the self, the AT supports the openness and flexible response to the physical and social world that characterize productive experiential learning.

The purpose of this paper is to improve the understanding of psychological factors that influence inquiry-based leadership. This study investigates how affective attitude, experienced social pressure, and self-efficacy relate to aspects of inquiry-based school leadership. A school leader’s inquiry habit of mind, data literacy, and the extent to which he or she creates a culture of inquiry in the school are each identified as aspects of inquiry-based leadership.

Data were collected from questionnaires completed by a sample of 79 school leaders.

A significant relationship was found between self-efficacy regarding inquiry-based leadership and all aspects of inquiry-based leadership. Affective attitude toward inquiry-based leadership was significantly related to creating a culture of inquiry. There was no unique relationship between experienced social pressure and inquiry-based leadership.

Administrators and educators of school leaders who aim to stimulate inquiry-based school leadership should not only focus on increasing the capacity of school leaders to lead their school in an inquiry-based way, but they should also focus on leaders’ self-efficacy and on fostering leaders’ positive attitude toward inquiry-based school leadership. Administrators and educators can, for example, give positive feedback, emphasize the added value of inquiry-based leadership, encourage working with critical friends, and stimulate collaboration with other leaders.

This study addresses two gaps in the existing research, by focusing on inquiry-based leadership instead of data use and on psychological factors instead of knowledge and skills that are related to this type of leadership.

In this chapter, we read Ta-Nehisi Coates’ Between the World and Me (2015) against Dewey’s Democracy and Education (1916) to glean insight into how Deweyan transactionalism can help theorize greater democratic participation for the corporeally disenfranchised, that is, those persons who experience sociocultural and/or political marginalization due to the racialized status of their bodies. We argue that transactionalism carries promise to help interrupt current, systemic practice that negatively reifies Black bodies and reasserts Black bodies as central, full participants in democratic action. An analysis of transactionalism as interpreted from Democracy and Education and other Deweyan writings is followed by an analysis of Coates’ memoir, Between the World and Me, focusing on his experiential understanding of how Black bodies exist in educational institutions. We conclude the chapter with possibilities for an embodied ideal of democracy, and some educational practices that can follow from it.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

An education system can only be successful if it can develop future-ready learners who can continue to learn after graduation, take on their future lifework and thrive in the future society and environment. This article examines the economic, social and environmental trajectories of Singapore and proposes that it is important for future-ready learners to develop habits of practices that will support the skills, knowledge and values that are pertinent to these trajectories.

School leaders are responsible for creating environments and implementing practices that are conducive for fostering habits of practices that are crucial for future-ready outcomes. The authors discuss the inadequacies of traditional teaching and learning practices in supporting these habits and elucidate how newer paradigms such as constructivism, connectivism, coagency and communities of practice might be more useful in achieving this. The authors also present a case study of a school leadership preparation programme that aims to develop future-ready learners.

This paper provides insights into how newer paradigms of teaching and learning can be supportive for developing desirable habits of practices for future readiness.

This discussion piece introduces a fresh concept – habits of practices – that is relevant in preparing future-ready learners in Singapore.

While the importance of leadership in quality improvement is increasingly being acknowledged, we still do not know enough about what improvement leaders actually do and how they behave. This paper describes how Alder Hey, using a range of experimental approaches, has created its own model of change and concluded that certain habits of mind are at the heart of sustainable improvement leadership.

The purpose of this paper is to posit that a key sustainability tool can help provide a needed guide for the many forms of new curricula for academic, public and professional learning communities. The authors demonstrate that key sustainability competency (KSC) research can highlight and provide an array of learning outcomes that can be back cast to co-design flexible, detailed curriculum, pedagogy, practice and assessment structures. They also briefly outline the connection of KSC to education for sustainability (EfS) to provide the educational basis for designing and facilitating classrooms that contribute directly to the sustainability movement.

This paper is a review of literature with a specific focus on Glasser's (2018b) promising use of the tree as an analogy and metaphor for KSCs.

Some, for example, Glasser and Hirsh (2016) claim significant progress in identifying a KSC framework (Wiek et al., 2011) However, the authors raise concerns about the impasse that the literature has demonstrated because these stand in the way of the co-creation of sustainable societies by adjusting how we learn and interact with the world. The authors argue that we must realize and disrupt the destructive actions that form their usual approach and replace them with sustainable habits (Glasser, 2018a), and this requires the emergence of a new class of sustainability practitioners with the skills, attitudes and dispositions that are consistent with being wise, future-oriented, interdisciplinary and global decision-makers (Biasutti, 2015; Biasutti and Frate, 2016; Corney and Reid, 2007; McNaughton, 2012; Scoullos, 2013).

Using Glasser’s metaphor, the authors assert a process through which the future sustainability practitioner might shift their values and understanding such that their habits and norms shift to create a new, sustainable way of being. The practitioner might demonstrate the competencies of implementing transformative change, modelling sustainable behaviour and wise decision-making. The competency of “empathy, mindfulness and social learning” implies critical reflection on one’s actions in comparison to their social context. Thus, reflection at this stage (tree branches and fruits) could create transformation that shifts one’s values and commitments (tree roots); the cyclical process could potentially begin again.

An adaptive and flexible framework of KSC could provide learning benefits by building the capacity for learners to think critically and tackle complex sustainability problems in novel ways (Brown, 2017; Glasser and Hirsh, 2016; Sterling et al., 2017; United Nations Educational, Scientific and Cultural Organization (UNESCO) 2017; Vare and Scott, 2007). Innovation and knowledge generation are possible since the KSC could teach “students how to think, rather than what to think, while letting [them] apply this thinking to real-world sustainability problems” (Wiek and Kay, 2015, p. 29). Through the KSC, people could also learn how to transform knowledge into action in their communities (Sterling et al., 2017, p. 160) and create real-world change. This is important, since unsustainable habits that comprise the “business-as-usual” case must be replaced with life-affirming actions and facilitate a new way of being in the world. After all, “[g]ood ideas with no ideas on how to implement them are wasted ideas” (Scott, 2013, p. 275).

The authors have asserted that the implementation of the KSC could have social benefits because its associated pedagogies aim to actively involve learners in transforming society. The sequence sees the individuals’ reflecting upon and evaluating one’s growth vis-à-vis KSC and promotes the development of learning and other habits that betters ones’ competencies (Rieckmann, 2012). Such reflection and empathy are more likely to be inherent to people who contribute to their own learning about the need to be truly compassionate for each other and the planet (Glasser and Hirsh, 2016). In achieving this level of empathy, it is a relatively simple matter then to understand that technology and policy alone are not adequately able to facilitate large-scale and positive change; unsustainability is a problem created by human action and therefore must be counteracted with theories of and solutions to unsustainable behaviours. Integrating a responsive KSC tool into higher education could help build the capacities, capabilities, competencies and eventually mastery and habits of mind and body that give rise to sustainable well-being societies.

The authors summarize and critique the KSC literature with an eye to creating a flexible and adaptive tool for individuals to chart their own path towards being a sustainability practitioner. The conceptual work herein is the first of its kind, and it will assist program who wish to accentuate contextual factors and individual learning objectives into their design.

Research consistently shows that non-scientific bias, equity, and diversity trainings do not work, and often make bias and diversity problems worse. Despite these widespread failures, there is considerable reason for hope that effective, meaningful DEI efforts can be developed. One approach in particular, the bias habit-breaking training, has 15 years of experimental evidence demonstrating its widespread effectiveness and efficacy.

This article discusses bias, diversity, equity, and inclusion (DEI) efforts from the author’s perspective as a scientist–practitioner – the author draws primarily on the scientific literature, but also integrates insights from practical experiences working in DEI. The author provides a roadmap for adapting effective, evidence-based approaches from other disciplines (e.g. cognitive-behavioral therapy) into the DEI context and review evidence related to the bias habit-breaking training, as one prominent demonstration of a scientifically-validated approach that effects lasting, meaningful improvements on DEI issues within both individuals and institutions.

DEI trainings fail due to widespread adoption of the information deficit model, which is well-known as a highly ineffective approach. Empowerment-based approaches, in contrast, are highly promising for making meaningful, lasting changes in the DEI realm. Evidence indicates that the bias habit-breaking training is effective at empowering individuals as agents of change to reduce bias, create inclusion, and promote equity, both within themselves and the social contexts they inhabit.

In contrast to the considerable despair and pessimism around DEI efforts, the present analysis provides hope and optimism, and an empirically-validated path forward, to develop and test DEI approaches that empower individuals as agents of change.

In the past, critics have dismissed American Pragmatism as intellectually naïve and philosophically passé, but in this chapter we argue that it still has much to offer the field of organization studies. Pragmatism is especially relevant to those organizational scholars who are concerned with understanding the dynamic processes and practices of organizational life. This chapter lays out the historical development of Pragmatism, recognizing the originating contributions of Peirce, James, Dewey and Mead. Although each of these writers developed unique philosophical positions, their ideas are all permeated by four key themes: experience, inquiry, habit and transaction. The interplay between these themes informs a temporal view of social practice in which selves and situations are continuously constructed and reconstructed through experimental and reflexive processes of social engagement. We then use organizational learning theory as an example to illustrate the relevance of these four themes, contrasting the anti-dualistic stance of Pragmatism with the work of Argyris and Schön. Finally we turn to consider Weick's organizing and sensemaking, suggesting that Pragmatism offers three potential foci for further development of these theories, namely continuity of past and future in the present, the transactional nature of social agency and reflexivity in social practices. Similarly we see potential for Pragmatism to productively inform the theorizing of other organizational practices such as identity work, strategy work, emotion work and idea work.