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The purpose of this paper is to consider why Richard Dawes (1793-1867) academic, college business manager and Church of England priest developed a curriculum in a nineteenth century English village school with which he sought to modify differences in social class and achieved outstanding results in student engagement and educational attainment.

The approach is documentary. It uses books and internet scans of original documents. It locates Dawes's work in the social movements of early nineteenth century Britain and associates Dawes's activities with those of Kay-Shuttleworth who was administrator of the British government's first move to provide education for poor children.

Dawes emphasised tolerance and secular teaching within a school system devoted to instilling Church of England doctrine. He based classroom teaching on things familiar to children and integrated subject content. He used science to encourage parents of “that class immediately above that of labourers” to send their children to his school to overcome class differences. For his system to be widely adopted he needed science teachers trained in his practical teaching methods. Initial government support for science in elementary schools was eroded by Church of England opposition to state intervention in education.

Dawes's pedagogic achievements are well known in the history of science education; his secular teaching in a church school and his valiant attempt to use science as an instrument of social change, perhaps less so.

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.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

This series of papers aims to explore the transition from higher education into work. It reports on research undertaken over a period of two years and which sought to track a number of young graduates as they completed their studies and embarked upon career of choice.

The approach adopted is defined and discussed as one of “common sense”. Alongside the notion of “common sense” the paper deploys two further concepts, “convention” and “faith” necessary to complete a rudimentary methodological framework. The narratives which are at the heart of the papers are built in such a way as to contain not only the most significant substantive issues raised by the graduates themselves but also the tone of voice specific to each.

Five cases are presented; the stories of five of the graduates over the course of one year. Story lines that speak of learning about the job, learning about the organisation and learning about self are identified. An uneven journey into a workplace community is evident. “Fragmentation” and “cohesion” are the constructs developed to reflect the conflicting dynamics that formed the lived experience of the transitional journeys experienced by each graduate.

Whilst the longitudinal perspective adopted overcomes some of the major difficulties inherent in studies which simply use “snap shot” data, the natural limits of the “common sense” approach restrict theoretical development. Practically speaking, however, the papers identify issues for reflection for those within higher education and the workplace concerned with developing practical interventions in the areas of graduate employability, reflective practice and initial/continuous professional development.

The series of papers offers an alternative to orthodox studies within the broader context of graduate skills and graduate employment. The papers set this debate in a more illuminating context.

Our Dublin correspondent telegraphed last night:

To the Most Rev. M.A. Corrigan, Archbishop of New York:

Thomas Hobbes and John Locke are typically linked with the foundations of political economy, while at the same time, Locke’s teaching is regarded as differing substantively from that of Hobbes. Locke, in fact, differs from Hobbes on only one substantive issue, that of the political regime most compatible with a commercial republic. Recognising Hobbes’ preference for monarchy as a deficiency in his natural law teaching, Locke was able to establish that teaching on firmer ground than had been possible for Hobbes. Moreover, Locke’s more prudent presentation of this new teaching, which decisively rejected the previous tradition of Western thought, significantly advanced its acceptance. In the most important aspect of Hobbes’ thought, that of his application of the method of the new mathematical sciences to the study of human nature, Locke is in complete agreement with his predecessor.

The purpose of this paper is to reveal the cultural script of the teaching of a lower secondary science lesson on the topic “Classification of Non-living Things” in Singapore through the eyes of Japanese and Singaporean researchers and teachers. In particular, the study analyzes the structural content, i.e. organization of learning activities of a lower secondary science lesson of Singapore and the culture of teaching, i.e. views about teaching held as tacit knowledge of science teachers. It focusses on students’ inquiry skills in a participative and problem-driven science lesson in the Singapore classroom.

This exploratory study adopts a cultural approach of viewing teaching and learning and compares classroom practice in two countries – Japan and Singapore. Contextually, the cultural differences in beliefs and values define how educators learn about what is “good” teaching.

The cultural script of teaching of the science lesson case values the setting of learning tasks that encourage a variety of ideas. It also sets a tone of inquiry-based learning where students are open to questioning, the formulation of ideas and the presentation of solutions. In the science lesson case, the teacher aimed at providing opportunities for students to think for themselves and to engage in group discussion. This study identifies key aspects of the science lesson for revealing the teaching script based on a cross-cultural lesson analysis. Figure 1 summarizes such facets of teacher teaching and student learning in detail as a result of the lesson analysis. Furthermore, it draws attention to recognizing areas of the lesson script which the Japanese team found effective/ineffective as well as identifying the Singaporean team's reflections on feedback from Japanese educators.

Through this study, the research team raises the following questions. Are there common practices that make for effective learning and if so what are these? From the perspectives of Japanese and Singaporean researchers and educators, what might be the different elements of teaching that will bring about better student learning?

An important avenue for inquiry in teaching is how to create teaching-learning processes that nurture students’ ability to deal with the unexpected as well as their application skills – competencies that are required of students to function in the twenty-first century. The research team suggests a cross-cultural analysis approach for future research investigating the cultural script of teaching.