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1.Using the Six Realms of Meaning as a Process for Selecting Curriculum for

the Development of the Complete Person

ABSTRACT

Unity in the learning experience can occur through differentiated learning (Kritsonis, 2007). The six realms of meaning or logical patterns bring a variety of structures in knowledge and disciplined understanding. No one plan is best for every teacher and for all students in all situations. Good teaching lies in guided discipline.

Introduction

The six realms of meaning cover the range of possible meanings and comprise the basic

competencies that general education should develop in every person. A complete person should

be skilled in the use of speech, symbol, and gesture (symbolic), factually well informed

(empirics), capable of creating and appreciating objects of esthetic significance (esthetics),

endowed with a rich and disciplined life in relation to self and others (synnoetics), able to make

wise decisions and to judge between right and wrong (ethics) and possessed of an integral

outlook (synoptics). These are the aims of general education for the development of complete

persons. A philosophical theory of the curriculum for general education based on the idea of

logical patterns in disciplined understanding is presented in Ways of Knowing Through the

Realms of Meaning (Kritsonis, 2007). There are patterns or structures in knowledge and an

understanding of these typical forms is essential for the guidance of teaching, learning, and

constructing the curriculum. The various patterns of knowledge are varieties of meaning, and the

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learning of these patterns is the clue to the effective realization of essential humanness through

the curriculum of general education (Kritsonis, 2007).

Purpose of the Article

The purpose of this essay is to discuss six philosophical strategies for implementing the

realms of mean as a process for selecting curriculum for the development of the complete person.

Also, planning initiatives are discussed for strategic planning in educational leadership.

Planning Initiatives

The six realms of meaning are viewed as six fundamental patterns of meaning (Kritsonis,

2007). These patterns are sequential and provide the foundation for all meanings that enter the

human experience and emerge from an analysis of possible distinctive modes of human

understanding. The patterns are symbolics, empirics, esthetics, synnoetics, ethics, and synoptics

(Kritsonis, 2007). The entire school or organization’s future is at stake in strategic planning

(Center for Organizational Development and Leadership, 2007). Strategic planning in

educational leadership determines where a school is going over the next year or more and how

it's going to get there. The ontology of planning determined direction to accomplishing goals. A

postmodern approach for academic and administrative departments would be to implement plans

and strategies that are narrowly focused and vital to their future. A plan too broad would allow

for planning initiatives to go amiss from the correct course of focus or persons could get stuck

and not be able to move forward (Center for School or Organizational Development and

Leadership, 2007). The six realms of meaning can be used as a national guide in planning

initiatives for educational leaders. Espitemologically, a person deals with content that is

presented so that he can absorb it in a way that is learned.

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If a person is to achieve the highest excellence in anything at all, the basic realms are

required. The six realms bring meaning in knowledge and disciplined understanding to the

development of the complete person. The controlling idea of general education for the

development of complete persons emerges from a philosophy of man and his ways of knowing.

In the first realm of symbolics, a complete person should be skilled in everyday language with

the use of speech, symbol, and gesture, able to study math and learn one to two foreign

languages. The second realm of empirics would allow the student to study several of the social

sciences such as Physical Science, Biology, Psychology, and Social Science (Kritsonis, 2007).

Among the four disciplines in the third realm of esthetics, music, art, literature and the arts of

movement in physical education could be studied. “Literature is one of the best sources of

insight into personality and culture” (Kritsonis, 2007, p. 366). The student would be factually

well informed, capable of creating and appreciating objects of esthetic significance. The first

three realms require detachment as the knower (Kritsonis, 2007). The knower stands apart from

what he knows. This view is held by the modernist. The modernist divorces the knower

(English, 2003).

In the fourth realm of synnoetics, the student could gain personal insight through

working with skilled guidance counselors or thorough a social activity. The student is endowed

with a rich and disciplined life in relation to self and others. Synnoetics requires active

participation and engagement. To know and to be are one and the same in personal existence.

Ethics or moral knowledge is the fifth realm where a student is able to make wise decisions

and to judge between right and wrong. His moral conduct is a universal responsibility. It is what

ought to be done and it is right action. In the sixth realm of synoptics, the student would

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possess an integral outlook of which epistemology - the theory of knowledge, and metaphysics -

what is real, are the primary basis for its function (Kritsonis, 2007).

Concluding Remarks

In conclusion, there are patterns or structures in knowledge and an understanding of these

typical forms is essential for the guidance of teaching, learning, and constructing the curriculum.

The purpose of this essay is to discuss six philosophical strategies for implementing the realms

of mean as a process for selecting curriculum for the development of the complete person. Also

planning initiatives are discussed for strategic planning in educational leadership. According to

Kritsonis (2007), the six realms of meaning are viewed as six fundamental patterns of meaning.

The various patterns of knowledge are varieties of meaning, and the learning of these patterns is

the clue to the effective realization of essential humanness through the curriculum of general

education of the complete person. The epistemological concern of fostering a culture of

continuous assessment is imperative in fulfilling goals in educational leadership. Success in

solving the problems of life (Kritsonis, 2007) is best achieved by those whose imaginations are

kindled.

References

Center for School or Organizational Development and Leadership (2007). Strategic planning in

higher education: A guide for leaders. [Brochure]. New Brunswick, NJ: Rutgers, The

State University of New Jersey.

English, F. W. (2003). The postmodern challenge to the theory and practice of

educational administration. Springfield, IL: Charles C. Thomas.

Kritsonis, W. (2007). Ways of knowing through the realms of meaning. Houston, TX: National

FORUM Journals.

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2.

Ayn Rand’ s Atlas Shrugged: Success for an Educator

ABSTRACT

The role of the mind of man in his existence and the morality of rational self-interest described a new moral philosophy known as Objectivism. Atlas Shrugged shows what happens when human greatness goes on strike. Rational, independent, free and self-reliant individuals achieved greatness and allowed society to thrive. Being true to the mind was an absolute, productive achievement and noble activity. These are lessons for an educator’s success.

Introduction

Ayn Rand, the author of Atlas Shrugged, was an objectivist. Her philosophy was “the

concept of man as a heroic being, with his own happiness as the moral purpose of his life, with

productive achievement as his noblest activity, and reason as his only absolute” (“Objectivism

(Ayn Rand)”, n.d.). In Atlas Shrugged, the source of man’s rights was the law of identity that

states that man is man. Man had rights that allowed him to exist and survive on earth. He had

the right to use his mind, to act on his own judgment, to work for his values and to keep the

product of his efforts of work. Atlas Shrugged provided a view of the nature of altruism which

declared that any action taken for the benefit of others is good and any action taken for one’s

own benefit is evil.

Human greatness consisted of brilliant minds who were honest, thought logically and

were creative thinkers of society. In Atlas Shrugged, the individuals involved in the strike were

honest men, creative thinkers, great men and women, who were known to the world as the

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movers and shakers of the world. These individuals went on strike. Men who were rational

beings, independent, free, and self-reliant achieved greatness and allowed society to thrive. A

rational code of thinking was valued. The world needed the prime movers, but treated them

viciously.

John Galt is the organizer of the strike. He is the leader and initiator of the strike that

protested the oppression of the thinker’s intellect and creativity. The question, Who is John

Galt? is uttered as a sign of despair and hopelessness when answers do not exist to the problems

that plaque American society. Withdrawal of the great thinkers caused the collapse of the

American economy and the end of dictatorship. The strike proved the role the rational mind

played in the attainment of progress and prosperity (Rand, 1961). Topics such as the virtue of

wealth, the martyrdom of the industrialist, the capitalism and its moral meaning, and the slogan

This is John Galt Speaking are discussed.

Purpose of the Article

The purpose of this article is to discuss some of the challenges and opportunities

humankind must face during his lifetime relative to life, ethics, morals, values, and spirituality

through the story of Atlas Shrugged and to discuss lessons for an educator’s success as a rational

being that make decisions in schools.

The Virtue of Wealth

Francisco d’Anconia, a copper industrialist and the wealthiest man in the world, was the

first person to join John Galt in the strike. He was Galt’s closest friend and an heir to an

enormous fortune. Francisco addressed the topic on the virtue of wealth, and people thinking

that money was the root of all evil when someone remarked that he was a depraved product of

money.

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Metaphysically, the looters of this world became the hitchhikers of virtue. Their

axiology was a double standard. The double standard was one of living by force and counting on

those who traded to create the value of their looted money. They created laws that demanded

that the honest man would give up his money in order for them to get theirs. What goes around

comes around so that if you got it wrong, you lose it as you got it.

This is John Galt Speaking

Hank Rearden retired. Someone put it out that he had died. Either way, the American

steel industry dropped dramatically. The countryside was terrorized with acts of random

violence. His philosophy was one where man chose between good and evil. Man has to make a

decision to think and thinking was not automatic. Man did not operate on a whim because he

made rational decisions that he chose to pursue. Man was not sinful by nature, but he pursued

his own self-interest and sought his own values. Galt believed that men who tried to live by self-

sacrifice either to God, society or something else, brought on their own destruction. The only

political and economic system was that of laissez-faire capitalism. Laissez-faire capitalism

protected man’s right to use his mind independently. The mind must be set free.

Lessons for Educators

The achievements of thinkers in Atlas Shrugged signified that reason was the primary

cause of progress. The same is true of an educational leader in school. The principal is the key

player in schools (Kritsonis, 2007). His achievement is defined by his ability to be a thinker and

being aware of his own thinking (Senge, 2010). Administrative decisions are complex for the

principal and his rationality is limited by how he processes information. His achievement was

the primary cause of progress (Simon, 1991). He goes through “a general pattern of action that

includes recognizing and defining the problem or issue, analyzing the difficulties in the situation,

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establishing criteria for a satisfactory solution, developing a strategy for action, initiating a plan

of action and evaluating the outcomes” (Hoy & Miskel, 2005, p. 302). The practice to make an

ethical judgment or rational decision is predicated on his reflective examination of alternative

plans of actions to find a satisficing solution. The principal is a rational, independent, free and

self-reliant individual that achieve greatness in his role in school. In Atlas Shrugged, the

individuals involved in the strike were honest men, creative thinkers, great men and women, who

were known to the world as the movers and shakers of the world. What would happen if

principals went on strike? What would happen if educators failed to make decisions that affect

our schools? Atlas, shrugged.

Concluding Remarks

In conclusion, by the metaphysical nature of man and of his existence, man has to

maintain his life by his own effort. In order to promote man’s prosperity on earth, intellect is

necessary. The purpose of this article is to discuss some of the challenges and opportunities

humankind must face during his lifetime relative to life, ethics, morals, values, and spirituality

through the story of Atlas Shrugged and to discuss lessons for an educator’s success as rational

being who make decisions in schools. The achievements of thinkers in Atlas Shrugged signified

that reason was the primary cause of progress. The same is true of an educational leader in

school. The principal is the key player in schools. His achievement is defined by his ability to

be a thinker and being aware of his own thinking.

References

Hoy, W. & Miskel, C. (2005). Educational Administration Theory, Research, and Practice. (7th

ed.) McGraw-Hill: New York, NY.

Kritsonis, W. (2007). Ways of knowing through the realms of meaning. Houston, TX: National

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FORUM Journals.

Objectivism (Ayn Rand) (n.d.). In Wikipedia. Retrieved September 19, 2010 from

http://en.wikipedia.org/wiki/Objectivism_(Ayn_Rand)

Rand, A. (1961). For the new intellectual. New York: Penquin Group USA

Senge, P. (2010). Shifting the trajectory of civilization: The solutions in our midst. Oxford

Leadership Journal, 1(4), 6.

Simon, H. (1991). Keynote Address. UCEA Conference, Baltimore, MD.

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3.

Ayn Rand: Man’s Ultimate Moral Value

ABSTRACT

The ultimate moral value of man is his concern for his own well being which leads him to experience a healthy, purposeful and fulfilling life. A man’s self-interest cannot be determined by blind desires or random whims, feelings, urges, or wishes. His interest must be discovered and achieved by the guidance of rational principles that he chooses for himself.

Introduction

Presented as a collection of essays In The Virtue of Selfishness, Ayn Rand (1964) brings

clarity to topics on ethical issues that were confused by the influence of altruism. She provided

readers with a consistent philosophical frame of reference on issues and problems in today’s

culture such as values, the nature of right and good, rationality, justice, productiveness and

benevolence. A man’s self-interest could not be determined by blind desires or random whims,

feelings, urges, or wishes. Rand (1964) stated that man’s interest must be discovered and

achieved by the guidance of rational principles that he chooses for himself which resulted in his

selfishness as an individual. Man’s concern with his own interest was a virtue. This action was

considered good. The ethics of altruism enjoined man to renounce his own interests for the sake

of others. In accepting the altruistic point of view, man had no moral guidance. The beneficiary

of one’s actions would be anybody other than oneself. If man’s actions benefit himself, it was

evil. Altruist’s ethics produced the problems that characterized human relationships today:

immorality, chronic injustice, double standards, insoluble conflicts and contradictions.

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Selfishness must be redeemed by asserting man’s right to a moral existence such as a

moral code to guide the course and fulfillment of his own life. Ayn Rand’s (1964) essays on

“The Objectivist Ethics” (1961), “The Ethics of Emergencies”(1963), “The Conflicts of Man’s

Interests” (1962) (Rand, 1964) provided a code of values to guide human choices and actions.

Discovery of man’s code of values and actions bring clarity to topics that were confused by the

influence of altruism. Thus, a rational man is guided by his thinking (a process of reason) not by

his feelings and desires. Self-sacrifice is rejected. The ultimate moral value of man is his

concern for his own well being which leads him to experience a healthy, purposeful and fulfilling

life. With moral guidance, selfishness is a virtue and becomes one’s way to individual triumph

over life’s hardships.

Purpose of the Article

The purpose of this article is to discuss several of the most salient or penetrating ideas

presented in The Virtue of Selfishness that impact people’s lives: “The Objectivist Ethics”

(1961), “The Ethics of Emergencies”(1963), and “The Conflicts of Man’s Interests” (1962).

The Objectivist Ethics

Man’s way of life calls for him to discover what is right or wrong or good or evil for him.

He has to choose what values that guide his life. How he gains knowledge to design a course of

action is up to him. He has a will to choose what he wants to do with his life. The right choices

are his life line. The wrong choices will cause him to perish. He will either sink or swim,

progress or regress to a lower level of living; maybe even destruction. Man reasons within

himself to do what he was purposed to do in his lifetime. His logic is in making choices with the

knowledge he has acquired, which is based on what he values, not on what he perceives. If he

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values life, then he will make right decisions in faith. The choices he makes extends his life. He

is the beneficiary of his own actions and must act for his own rational self-interest (Rand, 1964).

On the other hand, the ethics of altruism enjoined man to renounce his own interests for

the sake of others. In accepting the altruistic point of view, man had no moral guidance. The

beneficiary of one’s actions would be anybody other than oneself. Ayn Rand’s philosophy was

“the concept of man as a heroic being, with his own happiness as the moral purpose of his life,

with productive achievement as his noblest activity, and reason as his only absolute”

(“Objectivism (Ayn Rand),” n.d.) . In learning anything in life, epistemologicallym a person

learns and comprehends content in a manner that content can be learned.

Metaphysically, ethics is what is real for man or man’s reality. It is a path he can follow

for living. What man thinks about is who he actually is. “For as he thinketh in his heart, so is he”

(Proverbs 23:7, Gideons International Holy Bible, p. ). Man reasons within himself daily on

whether to make right decisions. If he consciously chooses not to make right decisions, then he

is bound for destruction. If man finds his purpose in life, has high self-esteem, believes in

himself, has a value system, and finds works that he enjoys; then life is worth living. Man can

succeed in life, but he must discover his own way to success and happiness.

Similar to Abraham Maslow’s hierarchy of needs 1999 model, once man has found his

purpose, he is able to become self actualized where he realizes his personal potential and thereby

experience self-fulfillment, personal growth and peak experiences (“Maslow’s Hierarchy of

Needs,” 1999). In meeting his self-actualized needs, he can meet his transcendence needs by

helping other people. He will value his life and the life of others.

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The Ethics of Emergencies

No matter what type of emergency one is faced with, it is temporary. The response to

any emergency is to survive. The trouble emergencies bring is for a while. Man’s primary goal

is to combat the disaster. It can be an emergency, an ontological situation is when an emergency

happens such as a flood, earthquake, fire or shipwreck. It is metaphysically possible for

unforeseeable disasters to strike (Rand, 1964). One should volunteer to help strangers only in an

emergency, but not at the expense of his own life. One should always act in accordance with his

axiology. He should never sacrifice a greater value to a lesser one (Rand, 1964). Any action a

man undertakes for the benefit of those he loves is not a sacrifice. It is something he values. The

act is one of integrity and loyalty to one’s convictions and values is a must. Any help given to

someone in trouble should be based on whether the person’s welfare is incorporated in to one’s

rational hierarchy of values (Rand, 1964). For example, if a rational man helps his family when

trouble, unemployment, sickness, or any natural disaster happens, then it is something that he

values. He values his family. He will help family members, but not to the point of

compromising his own health. He values his own health first, and then he seeks to aid others.

His selfishness is a virtue.

The “Conflicts” of Men’s Interests

There are no conflicts of interest among rational men according to the Objectivist view of

man’s nature. Reality, context, responsibility and effort are interrelated when considering a

rational man’s view of his own interests. Man’s interests depend on what goals he pursues. His

desires are dependent on what he values. His values are dependent on how he thinks. He will

not get what he desires unless he applies effort to fulfill those desires (Rand, 1964). His thoughts

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on fulfilling his desires must be in context of how he thinks about everything else in his life. He

must accept full responsibility for his actions; whether he succeeds or whether he fails.

Concluding Remarks

In conclusion, by the metaphysical nature of man and of existence, man has to maintain

his life by his own effort. The purpose of this article is to discuss several of the most salient or

penetrating ideas presented in The Virtue of Selfishness that impact people’s lives: “The

Objectivist Ethics” (1961), “The Ethics of Emergencies”(1963) and “The Conflicts of Man’s

Interests” (1962) (Rand, 1964). Discovery of man’s code of values and actions bring clarity to

topics that were confused by the influence of altruism. Thus, a rational man is guided by his

thinking (a process of reason) not by his feelings and desires. Self-sacrifice is rejected. The

ultimate moral value of man is his concern for his own well being, which leads him to experience

a healthy, purposeful and fulfilling life.

The values he needs, such as wealth or knowledge, are not given to him automatically, as

a gift of nature, but have to be discovered and achieved by his own thinking and work. One’s

sole obligation toward others is to maintain a social system that leaves man free to achieve, gain

and keep his values. The moral purpose of a man’s life is the achievement of his own happiness.

This does not mean that others are indifferent to him. It means that one does not resolve himself

to alleviate the suffering of others. Any help rendered is being generous. Man’s values and goals

are the motivating factors in his life. A successful life is descriptive of a man with high self-

esteem, who has discovered his purpose in life and takes pride in his work. It is only when man

values selfishness and sees it as a virtue that he truly rises to the occasion of self actualization

and transcendence.

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References

Maslow's hierarchy of needs (1999). Retrieved September 19, 2010 from

http://www.businessballs.com/maslow.htm

Objectivism (Ayn Rand) (n.d.). In Wikipedia. Retrieved September 19, 2010 from

http://en.wikipedia.org/wiki/Objectivism_(Ayn_Rand)

Rand, A. (1964). The virtue of selfishness. New York: Penquin Group USA, Incorporate

The National Publishing Company (1970). The Holy Bible (Gideons International).

Nashville: Author.

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4.Transformational Leadership and Postmodern Principles

ABSTRACT

There are multiple forms of truth emanating from multiple sources as revealing the complexity and mystery to make sense of things (English, 2003). Science is one way of going about seeking out things. Postmodernism reexamines the approach to understand leadership by ripping away the veil that covered and disguised leadership.

Introduction

In expansion of the emerging leadership theories, leaders no longer needed to measure

work and ensure that the most effective person did it in the most efficient manner. Critically,

this did not always increase the organization’s profitability and production. Leaders now needed

active involvement from the followers to achieve the organization’s goals. Transformational

leadership and servant leadership evolved. Both were high-order evolutions in leadership

paradigms. The extent to which leaders were able to shift the primary focus of their leadership

from the organization to the follower was the distinguishing factor in determining whether the

leader would be a transformational or servant leader. In transformational leadership vision and

collaboration were important characteristics of effective leadership. Transformational

leadership, an extension of transactional leadership became a focus on progress and

development. Yukl (1998) stated that transformational leadership focused on a leader’s

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understanding of their effect on how followers feel trust, admiration, loyalty, respect toward the

leader, and how followers were motivated to do more than expected. The leader models the

expected behavior and stirred followers to look beyond their own immediate personal needs to

embrace the needs of others. The leader built followers commitment and empowered followers

to accomplish objectives resulting in at least theory, enhanced follower performance (Yukl,

1998) .

Purpose of the Article

The purpose of the article is to discuss leader behavior/traits.

Leader Behavior/Traits

In the first realm of symbolics, a complete person should be skilled in everyday

language with the use of speech, symbol, and gesture, able to study math and learn one to two

foreign languages. “Language contains its own logic and rules which define and mold thinking”

(English, 2003, p. 52). Metaphysically, the complete person is skilled in everyday living.

Educational reforms includes the role of the principal as one who must be able to make what has

to happen very clear to all parties, tract the performance, and report the progress publically. The

principal teaches the organization’s point of view about socialization and training. He/she

models the organizational values. The epistemology of followers learning from his example

motivates others to learn teaching and core values that brings others to collaborate among

themselves is to differentiate learning for recognition of deficit perspectives. Fullan (2007)

reported that in order for successful change to occur, the principal must be able to work with all

kinds of personalities. Self learning is encouraged.

Planning and the ability to have vision are traits and skills needed by the principal who

would have a high performing school. Receiving mandates from state and federal authorities

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while allowing for accountability and local autonomy brings about successful change (Fullan,

2007). Allowing for successful change in educational reform requires good leadership where

learning is a priority (Pisapia, 2009). The climate of high performing schools is one where

dialogue is promoted and interrelationship of all parties (students, teachers, parents, community,

the district administrator, and external agencies) is encouraged. Teacher isolation is discouraged.

A sharing of experience, being truthful, honest and open is promoted. Continuous

learning, thinking strategically, and psychological safety are “levers to success” (Pisapia, 2009).

Another lever to success is the principals’ ability to empower members in his school. These

persons take initiative to make decisions without referring them to someone else. People are put

at the center of things. The principal as a strategic leader emphasizes “person-culture fit and

person-job fit” (Pisapia, 2009, p. 171). He looks for people who have high aspirations, make

decisions, and who can take prompt action while embracing the strategic intent of the principal.

The principal has a meaningful team approach to a reward system that has immediate payouts.

Individuals are rewarded for results, individual growth, capability, and contributions to the

school.

The second realm of empirics would allow the student to study several of the social

sciences such as sociology, psychology, anthropology or physical science, biology, psychology

(Kritsonis, 2007). These areas are seen as abstractions in structure (English, 2003). The mission

and purpose of an organization give guidance and direction to what people work on a daily basis.

This realm is the science of living things, the physical work, and of man (Kritsonis, 2007). What

students learn, must also me measured. Data must be concise and measureable. Among the four

disciplines in the third realm of esthetics, music, art, literature and the arts of movement in

physical education could be studied. “Literature is one of the best sources of insight into

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personality and culture” (Kritsonis, 2007, p. 366). The student would be factually well informed,

displaying logical thinking, capable of creating and appreciating objects of esthetic significance.

The first three realms require detachment as the knower (Kritsonis, 2007). The knower stands

apart from what he knows. This view is held by the modernist. The modernist divorces the

knower (English, 2003).

In the fourth realm of synnoetics, the student could gain personal insight through

working with skilled guidance counselors or thorough a social activity. The student is endowed

with a rich and disciplined life in relation to self and others. Synnoetics requires active

participation and engagement. To know and to be are one and the same in personal existence.

Ethics or moral knowledge is the fifth realm where a student is able to make wise decisions

and to judge between right and wrong. His moral conduct is a universal responsibility. It is what

ought to be done and it is right action. Students must be able to relate to others and oneself in

acceptance and love to act deliberately and with responsibility, and to incorporate these

meanings into an integrated vision and mission and commitment. In this realm, programs on

character education would be beneficial. In the sixth realm of synoptics, the student would

possess an integral outlook of which epistemology - the theory of knowledge, and metaphysics -

what is real, are the primary basis for its function (Kritsonis, 2007).

Concluding Remarks

In conclusion, postmodernism is the culture of postmodernity (Sarup, 1993). The

purpose of the article is to discuss leader behavior/trait. Metaphysically, the complete person is

skilled in everyday living. The ontology of the success of the leader equaled the academic

achievement of students.Power has the last word. Once abandoned truth, you feel free to plan,

and to carry out those plans, as if there were no constraints such as those of either economics or

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the desires of indigenous peoples to rule themselves. Character education can include lessons on

the axiology of values.

References

Fullan, M. (2007). The new meaning of educational change. (4th ed.). New York, NY:

Teachers College Press

Kritsonis, W. (2007). Ways of knowing through the realms of meaning. Houston, TX: National

FORUM Journals.

Pisapia, J. (2009). The strtegic leader: New tactics for a globalizing world. Charlotte,

NC: Information Age Publishing Incorporated

Sarup, M. (1993). An introductory guide to post-structuralism and postmodernism.

Atlanta: University of Georgia Press.

Yukl, G. (1998). Virtue: Confucius and aristole. Philosophy East and West, 48, 323.