One can accept equality of educational opportunity with respect to some goods and adequacy of educational opportunity with respect to others Callan Family background has long been recognized as a source of significant inequalities. Although the number of parents who choose to pay tuition to have their children educated in private schools may be relatively small, purchasing elite private schooling can result in compounding advantages for some students and thus relative disadvantages for others.
Students at some public schools may also suffer more immediate disadvantages from the absence of the positive peer effects of being in a school with higher achieving students and more engaged parents. Smaller class sizes, more highly qualified teachers, and more extra-curricular opportunities may enable private school students to benefit from the compounding advantages of greater success in the college admissions process and subsequent labor market. And since employment opportunities and elite college places are scarce goods that are closely linked to other benefits in health, wealth, and overall well-being, these inequalities can be highly consequential.
For example, a parent may read bedtime stories to his children but if he does he does not also need to read them to other children, even if a failure to read to everyone exacerbates inequality. There are limits to what the state can do without intruding on the life of the family.
There are several possible approaches to the conflict between equal educational opportunity and the family. One approach subordinates our concern for equality of educational opportunity to our concern with the family.
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To support this view we might try to argue that the goods of family life are especially weighty, or, that as a matter of value pluralism, the state cannot impose complete uniformity on childrearing practices. Conversely, we could subordinate our concern for the family to our concern with equality of educational opportunity. If this were to happen, however, we could end up abolishing the family as we know it, since the family and partiality run contrary to equal opportunity. One cannot, it seems, have the family and have perfect equality of opportunity.
Plato famously advocated raising children in common within communities in The Republic though not out of concern for equality. Alternatively, we might think that some careful weighing of the values at stake is required. For instance, we might think that only some of the demands of familial partiality, those related to intimacy such as reading bedtime stories, are sufficient to outweigh concern for equality of educational opportunity.
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Other aspects of familial partiality that appear to be unconnected to intimacy, such as paying tuition for private schools, would not be justified. Yet it can be very difficult in practice to determine whether an advantage parents provide their child is constitutive of the family or not.
Individuals with cognitive and physical disabilities have been marginalized, denied resources, and even denied an education. Can a conception of equality of educational opportunity accommodate those with cognitive and physical disabilities?
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Some critics claim that theories of justice focus unduly on meeting the demands of reciprocity and cooperation as a pre-condition to equal opportunity and other demands of justice, and in doing so, exclude some individuals with disabilities from those entitlements. Some argue that we need new theories Kittay while others argue that existing theories and approaches can be applied to or extended to include individuals with disabilities Stark ; Robeyns ; Brighouse In order to avoid these challenges it seems that we might need to endorse differential treatment, which can lead to stigma and division and has been associated with educational segregation.
Placing disabled children in mainstream schools or classes may lead to bullying, as Mary Warnock has noted, but placing disabled children in separate settings may further entrench the wide-spread social stigma associated with disability, even when there is much that can be done to ensure disability is not an obstacle to learning. Further debates focus on the extent to which at least some of the disadvantages of disability may be detached from the disability itself and the extent to which they are attached only in virtue of social organization or social attitudes, which we could and should alter.
For instance, if the dominant modes of communication in our society were sign-based rather than spoken, perhaps deafness would not be considered a disability. Likewise, where braille translations are readily available, the blind do not face a disability with respect to reading Sparrow In the case of education, the design of the school or the curriculum can determine whether a disability is an obstacle to learning. For some discussion of this debate see Terzi Disability may be thought to pose problems for various conceptions of equality of educational opportunity and can strengthen well-known objections.
For example, it poses problems for those who endorse a meritocratic allocation of advantageous positions, such as FEO. If one of the primary goals of an education system is to ensure fair competition for jobs, many people with disabilities will likely face greater and even insurmountable obstacles to becoming the most meritorious candidate.
Recall that FEO requires equal prospects for the equally naturally talented and ambitious. Some of those with disabilities do not have similar or equal natural talent with others vying for opportunities, even if these differences could be compensated for through education. Meritocratic equality of opportunity also appears to neglect some people with disabilities, by interpreting merit in terms of inborn potentials.
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FEO and meritocratic equality of opportunity are consistent with providing very low or even no educational opportunities to some cognitively disabled persons, but that hardly seems like an acceptable outcome. Adequacy accounts may also struggle to explain what to do when disabilities are so severe that individuals cannot achieve adequate educational levels, or do so only at enormous cost. If an adequate education involved at least acquiring a high school diploma, it is not possible for some cognitively impaired persons to reach this level.
Since the focus of adequacy is on achieving that level, and these people cannot do so, it appears that when educational adequacy is set at these levels no entitlement to education for the cognitively disabled can be derived from it. This sort of example puts a lot of pressure on accounts of adequacy to explain at what cost adequacy is worth pursuing, and also challenge those who deny that native ability is relevant to equality of opportunity. One way to avoid such outcome would be to supplement these views of equality or adequacy of educational opportunity with other principles.
For example, it might be held that we owe some educational resources even to the severely cognitively disabled not on grounds of equality of opportunity but on grounds of humanity. Opportunities belong to agents. However, when we are concerned with equality of opportunity we may be concerned that each individual has the same opportunities or that certain groups classified by race, gender, socio-economic class, sexuality or religion have the same opportunities.
Imagine two societies. In society A , all those who gain entrance to selective colleges on the basis of test scores are white. In society B , all those who gain entrance on the basis of test scores are white or non-white in proportionate to their percentages in the overall population. Should we care about whether we are in society A or B? If our concern is with individuals alone, then so long as our conception of equality of opportunity is met, then there is no difference between society A and B.
Of course, we may suspect that society A violates our conception of equality of opportunity. But suppose that it does not.
Do we have any reason to favor a college admissions policy that moves us from A to B? Those who advocate for affirmative action in admissions argue that we have reason to depart from a color-blind standard. Some of those arguments appeal to the illegitimacy of the standards used e. Others argue that we should expect to see equality of outcomes with respect to relevant social groups. For example, John Roemer defends a conception of equality of opportunity according to which members of groups that have been subordinated women, racial minorities should have the same probabilities of achieving success as the members of the dominant group.
This is because he thinks the obstacles these groups face should be the same and if we assume that they have equal distributions of talent within them, then different outcomes means there are different obstacles. Roemer uses the example of smoking to illustrate this. Smoking rates vary by social class: the poorer you are, the more likely it is that you will smoke. So we should not penalize a poor person who smokes to the same extent that we penalize a wealthy person.
Of course, which social groups should be included in this exercise is controversial. Conservatives and liberals differ as to whether individuals face different obstacles simply by virtue of their group membership. A different argument for moving to society B is given by Glenn Loury who argues that the dynamic effects of a society like A would prevent poor but talented minorities from achieving equality of educational opportunity because they would lack access to the social networks upon which jobs and other opportunities depend.
In society A , disadvantages would cluster. Because equality of opportunity does not, as we have seen, easily extend to the private sphere of family and intimate associations, it is compatible with the continued practice of racial discrimination in such practices, even when there is legal, formal equality. Loury thus sees a role for preferential policies in higher education that would move us from a society like A to a society like B. One of the more controversial reforms associated with higher education and equality of opportunity is affirmative action, which reserves preferential treatment for historically disadvantaged groups.
Affirmative action has been criticized by those who think that merit, and not race or class, should be the only criterion for selecting college applicants. Others argue that it can lead to the unintended stigmatization of members of disadvantaged groups who attend college as not deserving of their place. However, this is to forget that opportunities to develop merit are themselves unfairly distributed between groups historically.
Notwithstanding this response, affirmative action remains a controversial response to a very difficult social problem Guinier This entry has provided analysis of key positions in debates about equality of educational opportunity. We began by describing the reasons for being concerned about equality in this arena and then surveyed debates about the value and distribution of such opportunities.go here
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As the above discussion highlights, the realization of the ideal of equality of educational opportunity may be frustrated by competing conceptions of what equality itself entails, and also by other important values that are in tension with equalizing education opportunities e. This knowledge enables policymakers to target interventions to areas that will be most impactful e.
But value tensions of the sort highlighted in this entry will persist, and they warrant ongoing attention by philosophers as our understanding of the causes and consequences of educational inequalities sharpens. Equality of Educational Opportunity as an Independent Concern 1. A Brief History of Equality of Educational Opportunity in the United States Given the importance of education to individuals and to society, it is clear that education cannot be distributed by the market: it needs to be available to all children, even children whose parents would be too poor or too indifferent to pay for it.
The Meaning of and Debates about Equality of Educational Opportunity Debates about the meaning and value of equality of educational opportunity—and about whether equal educational opportunity requires equality or adequacy—can be considered in the light of two questions.