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The current paper used data from the Wabash National Study of Liberal Arts Education-a longitudinal, pretest/posttest design-to estimate the effects of participation in the ten \"high-impact\" educational practices put forth and endorsed by the Association of American Colleges and Universities (AAC&U) on a variety of liberal arts educational outcomes. The high-impact practices included in the study were: first-year seminars, academic learning communities, writing-intensive courses, active and collaborative learning, undergraduate research, study abroad, service learning, internships, and capstone courses/experiences. Findings from ordinary least squares regression analyses suggested that active and collaborative learning as well as undergraduate research had broad-reaching positive effects across multiple liberal arts learning outcomes, such as critical thinking, need for cognition, and intercultural effectiveness. Several other high-impact practices-including study abroad, internship, service learning, and capstone course/experience-had more narrowly focused positive effects on student learning. Overall, this study's findings support AAC&U's advocacy of high-impact practices as pathways to student success.(HRK / Abstract übernommen).

In the 1980s, anthropology set aside a focus on societies defined as radically 'other' to the anthropologists' own. There was little consensus at the time, however, about who might replace the other as the primary object of anthropological attention. In important respects, I argue, its replacement has been the suffering subject. Tracing this change, I consider how it addressed key problems of the anthropology of the other, but I also suggest that some strengths of earlier work — particularly some of its unique critical capacities — were lost in the transition. The conclusion considers how recent trends in anthropology might coalesce in a further shift, this one toward an anthropology of the good capable of recovering some of the critical force of an earlier anthropology without taking on its weaknesses. Dans les années 1980, l'anthropologie a cessé de se concentrer sur les sociétés définies comme radicalement « autres » par rapport à celle de l'anthropologue lui-même, sans toutefois savoir quoi mettre à la place comme principal objet d'étude. L'auteur affirme ici que, à bien des égards, ce thème de remplacement est le sujet souffrant. En remontant aux sources de ce changement, il examine la manière dont ont ainsi été abordées des questions-clés de l'anthropologie du lointain, tout en suggérant que certains points forts des travaux antérieurs, notamment certaines de leurs capacités propres à la critique, ont fait les frais de ce changement. En conclusion, l'article examine comment les tendances récentes de l'anthropologie pourraient fusionner en donnant un nouveau changement de direction, cette fois vers une anthropologie du « bien » qui pourrait retrouver un peu de la force critique de l'anthropologie ancienne sans hériter de ses faiblesses.

This paper compares the employment outcomes of liberal arts graduates from Dutch university colleges with those of their peers who pursued conventional, subject-specific bachelor’s degrees. Using data from the Dutch National Alumni Survey, the analysis includes 14,933 respondents who completed a master’s programme at a research university, with 210 of them holding a university college degree. Logistic, multinomial, and OLS regression analyses were performed on six labour market outcomes: employment status, time to first paid job, vertical match, horizontal match, vertical and horizontal match combination, and hourly wage from regular work. Propensity score matching was used as a robustness check. The results show that holding a university college degree is not associated with any distinct advantages or disadvantages in the job market. While a liberal arts bachelor’s degree has a negative effect on obtaining employment in STEM professions, no statistically significant differences, neither negative nor positive, were found in other outcomes. This suggests that university colleges do not lack the capacity to prepare students for the labour market.

This book questions some of our most ingrained assumptions, not only about the nature of teaching and learning, but about what constitutes education, and about the cultural determinants of what is taught.What if who you think you are profoundly affects what and how you learn? Since Descartes, teachers in the Western tradition have dismissed the role of self in learning. What if our beliefs about self and learning are wrong, and relevance of knowledge to self actually enhances learning, as current research suggests?Jane Fried deconstructs the Grand Western Narrative of teaching and learning, describing it is a cultural fishbowl through which we see the world, rarely aware of the fishbowl itself, be it disciplinary constructs or the definition of liberal education.She leads us on a journey to question “the way things are”; to attend to the personal narratives of others from ethnic, racial and faith groups different from ourselves; to rediscover self-authorship as the core task of learning in college; and to empower ourselves and students to navigate the disorientation of the Alice in Wonderland rabbit holes of modern life.This is a book for all educators concerned about the purpose of college and of the liberal arts in the 21st century, and what it is we should reasonably expect students to learn. Jane Fried both upends many received ideas and offers constructive insights based on science and evidence, and does so in an engaging way that will stimulate reflection.

Justin Jesty'sArt and Engagement in Early Postwar Japanreframes the history of art and its politics in Japan post-1945. This fascinating cultural history addresses our broad understanding of the immediate postwar era moving toward the Cold War and subsequent consolidations of political and cultural life. At the same time, Jesty delves into an examination of the relationship between art and politics that approaches art as a mode of intervention, but he moves beyond the idea that the artwork or artist unilaterally authors political significance to trace how creations and expressive acts may (or may not) actually engage the terms of shared meaning and value. Art and Engagement in Early Postwar Japancenters on a group of social realists on the radical left who hoped to wed their art with anti-capitalist and anti-war activism, a liberal art education movement whose focus on the child inspired innovation in documentary film, and a regional avant-garde group split between ambition and local loyalty. In each case, Jesty examines writings and artworks, together with the social movements they were a part of, to demonstrate how art-or more broadly, creative expression-became a medium for collectivity and social engagement. He reveals a shared if varied aspiration to create a culture founded in amateur-professional interaction, expanded access to the tools of public authorship, and dispersed and participatory cultural forms that intersected easily with progressive movements. Highlighting the transformational nature of the early postwar, Jesty deftly contrasts it with the relative stasis, consolidation, and homogenization of the 1960s.

In the late 1970s, 563 intellectually talented 13-year-olds (identified by the SAT as in the top 0.5% of ability) were assessed on spatial ability. More than 30 years later, the present study evaluated whether spatial ability provided incremental validity (beyond the SAT's mathematical and verbal reasoning subtests) for differentially predicting which of these individuals had patents and three classes of refereed publications. A two-step discriminant-function analysis revealed that the SAT subtests jointly accounted for 10.8% of the variance among these outcomes (p < .01); when spatial ability was added, an additional 7.6% was accounted for—a statistically significant increase (p < .01). The findings indicate that spatial ability has a unique role in the development of creativity, beyond the roles played by the abilities traditionally measured in educational selection, counseling, and industrial-organizational psychology. Spatial ability plays a key and unique role in structuring many important psychological phenomena and should be examined more broadly across the applied and basic psychological sciences.

This volume is the first attempt to assess the impact of both humanism and Protestantism on the education offered to a wide range of adolescents in the hundreds of grammar schools operating in England between the Reformation and the Enlightenment. By placing that education in the context of Lutheran, Calvinist and Jesuit education abroad, it offers an overview of the uses to which Latin and Greek were put in English schools, and identifies the strategies devised by clergy and laity in England for coping with the tensions between classical studies and Protestant doctrine. It also offers a reassessment of the role of the 'godly' in English education, and demonstrates the many ways in which a classical education came to be combined with close support for the English Crown and established church. One of the major sources used is the school textbooks which were incorporated into the 'English Stock' set up by leading members of the Stationers' Company of London and reproduced in hundreds of thousands of copies during the seventeenth and eighteenth centuries. Although the core of classical education remained essentially the same for two centuries, there was a growing gulf between the methods by which classics were taught in elite institutions such as Winchester and Westminster and in the many town and country grammar schools in which translations or bilingual versions of many classical texts were given to weaker students. The success of these new translations probably encouraged editors and publishers to offer those adults who had received little or no classical education new versions of works by Aesop, Cicero, Ovid, Virgil, Seneca and Caesar. This fascination with ancient Greece and Rome left its mark not only on the lifestyle and literary tastes of the educated elite, but also reinforced the strongly moralistic outlook of many of the English laity who equated virtue and good works with pleasing God and meriting salvation.

Over the past decades, more and more institutions of higher learning have developed programs destined to educate students for global citizenship. Such efforts pose considerable challenges: conceptually, pedagogically and from the perspective of impact assessment. Conceptually, it is of utmost importance to pay attention to both structural inequalities and intercultural competencies, to emphasize both differences and similarities. In addition, there is the need to increase awareness of the dialectics between the global and the local. Pedagogically, this calls for transformative learning, with an emphasis on attitudes and skills, in addition to knowledge alone. Once objectives have been defined and translated pedagogically, such programs call for an assessment of the degree to which they have been met. In this light, this article describes the conceptualization and pedagogics of an innovative project, Going Glocal, designed at a Dutch liberal arts and sciences college on the basis of these premises and its impact on the university students concerned. (HRK / Abstract übernommen).