Marcuse’s Challenge to Education, a collection of essays by scholars who have explicated his theories accompanied by unpublished lecture notes by Marcuse himself, examines his ground-breaking critique of education as well as his own pedagogical alternatives. This compilation provides an overview of the various themes of Marcuse's challenges to traditional education and connections with ideas of other radical thinkers ranging from Bloch and Freire to Freud and Lacan.

John–Michael Kuczynski says the “paradox of analysis” can be resolved with the proper definition of “partial knowledge.” He says that this definition will not do: (K) S has partial knowledge of x = dfS knows some, but not all, of x’s parts. He offers an alternative account of incomplete or partial knowledge. I argue here that: (a) Kuczynski’s chief criticisms of (K) are defective; (b) his proposed solution to the paradox of analysis has no clear application to the paradox in (...) its familiar forms; and (c) his solution may not avoid the puzzle about partial knowledge it was designed to resolve. (shrink)

Recent events at Enron, K-Mart, Adelphia, and Tyson would seem to suggest that managers are still experiencing ethical lapses. These lapses are somewhat surprising and disappointing given the heightened focus on ethical considerations within business contexts during the past decade. This study is designed, therefore, to increase our understanding of the forces that shape ethical perceptions by considering the effects of business school education as well as a number of other individual-level factors (such as intra-national culture, area of specialization (...) within business, and gender) that may exert an influence on ethical perceptions. We found significant effects for business education, self-reported intra-national culture, area of specialization within business, and gender for some and/or all areas of ethics examined (i.e., deceit, fraud, self-interest, influence dealing, and coercion). One of our most encouraging findings is that tolerance for unethical behavior appears to decrease with formal business education. Despite the prevalent stereotype that business students are only interested in the bottom line or that business schools transform idealistic freshman into self-serving business graduates, our results suggest otherwise. Given the heightened criticism of the ethicality of contemporary managerial behavior, it is heartening to note that, even as adults, individuals can be positively affected by integration of ethics training. (shrink)

It may seem odd to review a New York social club's yearbook, with its list of members’ addresses and series of committee reports. But such books sometimes contain material of more general interest. The latest one from the Century Association, for example, devotes 250 of its 685 pages to “Century Memorials”—that is, biographical sketches of recently deceased members, written by other members. Among the well-known figures taken up in these eighty-three sketches are the artists Richard Anuszkiewicz and Robert Motherwell; the (...) architects Henry N. Cobb and Charles A. Platt; the newspaper editors Harold Evans and Whitelaw Reid; the historians Henry F. Graff and William McFeely; the translator and literary scholar Donald Keene; the collector of literary and musical manuscripts Frederick Koch; the popular writer on Russian history Robert K. Massie; the clergyman James Parks Morton; the financier Felix G. Rohatyn; the lawyers Whitney North Seymour Jr. and Isaac N. Phelps Stokes; the literary editor Elisabeth Sifton; the university president Michael Sovern; the museum director Evan H. Turner; and the broadcast journalist Sander Vanocur. The sketches are generally well written and often richly evocative: the writers include Louis Begley, Kenneth T. Jackson, D. T. Max, and Honor Moore.The long shelf of Century volumes like this one clearly constitutes a valuable contribution to prosopographical literature. And the Century is not the only institution with such a tradition (other examples are the British Academy and the American Philosophical Society); but their publications are a frequently overlooked source, one not always available in research libraries. Unfortunately, it is also a source that seems to be diminishing: the American Antiquarian Society and the John Simon Guggenheim Memorial Foundation are examples of organizations, each with a history of providing biographical information, that are no longer doing so. Of course, the great previous runs of the former's Proceedings and the latter's Reports remain (one hopes) on the shelves for those who know to look for them. A step in the opposite direction has recently been taken by the Grolier Club, which has not had such a tradition (except for two biographical volumes in 1959 and 2000): its Gazette now includes a section of memorials in each issue. This is a welcome move, but one has to regret that so little scholarly use is made of this whole body of biographical detail and reminiscence. (shrink)

Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by J. B. (...) Cobb.--Theology and objectivity, by S. A. Ogden.--Can faith validate God-talk? by K. Nielsen.--The logic of God, by J. Wisdom.--Mapping the logic of models in science and theology, by F. Ferré.--On understanding mystery, by I. T. Ramsey.--Teilhard de Chardin; a philosophy of precession, by E. R. Baltazar.--The nature of apologetics, by H. Bouillard.--Metaphysics as horizon, by B. Lonergan.--Deciding whether to believe, by M. Novak. (shrink)

In an educational landscape dominated by discourses and practices of learning, standardized testing, and the pressure to succeed, what space and time remain for studying? In this book, Tyson E. Lewis argues that studying is a distinctive educational experience with its own temporal, spatial, methodological, aesthetic, and phenomenological dimensions. Unlike learning, which presents the actualization of a student’s "potential" in recognizable and measurable forms, study emphasizes the experience of potentiality, freed from predetermined outcomes. Studying suspends and interrupts the conventional (...) logic of learning, opening up a new space and time for educational freedom to emerge. Drawing upon the work of Italian philosopher and critical theorist Giorgio Agamben, Lewis provides a conceptually and poetically rich account of the interconnections between potentiality, freedom, and study. Through a mixture of educational critique, phenomenological description, and ontological analysis, Lewis redeems study as an invaluable and urgent educational experience that provides alternatives to the economization of education and the cooptation of potentiality in the name of efficiency. The resulting discussion uncovers multiple forms of study in a variety of unexpected places: from the political poetry of Adrienne Rich, to tinkering classrooms, to abandoned manifestos, and, finally, to Occupy Wall Street. By reconnecting education with potentiality this book provides an educational philosophy that undermines the logic of learning and assessment, and turns our attention to the interminable paradoxes of studying. The book will be key reading for scholars in the fields of educational philosophy, critical pedagogy, foundations of education, composition and rhetoric, and critical thinking and literacy studies. (shrink)

This remarkable book is about everything from echidnas to evolution, cosmology to cooking, sex and science and spirits to Schrodinger's cat. Tyson Yunkaporta looks at global systems from an Indigenous perspective. He asks how contemporary life diverges from the pattern of creation. How does this affect us? How can we do things differently? Sand Talk provides a template for living. It's about how lines and symbols and shapes can help us make sense of the world. It's about how we (...) learn and how we remember. It's about talking to everybody and listening carefully. It's about finding different ways to look at things. Most of all it's about Indigenous thinking, and how it can save the world. (shrink)

In this paper, Tyson E. Lewis challenges the dominant theoretical and practical educational responses to globalization. On the level of public policy, Lewis demonstrates the limitations of both neoliberal privatization and liberal calls for rehabilitating public schooling. On the level of pedagogy, Lewis breaks with the dominant liberal democratic tradition which focuses on the cultivation of democratic dispositions for cosmopolitan citizenship. Shifting focus, Lewis posits a new location for education out of bounds of the common sense of public versus (...) private, nationalism versus cosmopolitanism, inclusion versus exclusion, human versus civil rights. This is the space of the commonwealth whose actors cannot be identified as ‘citizens’ but are rather the anonymous multitude. In conclusion, Lewis finds a model for organizing this commonwealth in the work of Ivan Illich, whose learning networks speak to the urgent political and pedagogical need for exodus from the conceptual vocabulary that defines much of the contemporary field of educational theory. (shrink)

In an effort to disrupt the hegemonic dominance of learning theory, in this article Tyson Lewis explores the unique educational logic of studying. Drawing on the work of Giorgio Agamben, we can understand the operation of study as one of suspension through three modes: preferring not; no longer, not yet; and as not. But the relationship between the operation of suspension and the everyday mode of learning remains an open question requiring further analysis. In order to accomplish this task, (...) it is important to remember that for Agamben, study is a kind of profanation or improper life. Through examining Heidegger's analytic of Dasein's everyday being, Lewis demonstrates that the nature of study is always already saturated with the everyday, and is itself a contaminated process that is neither simply everyday living nor “authentic” existence. To be absolutely precise, the studier engages in idle talk, is curious, and is caught up in ambiguity in order to explore the seemingly uninhabitable zone that rests between everyday falling and authentically standing. Lewis concludes by offering Agamben's own work as a paradigm of study, illustrating how the smallest of freedoms opens to the studier: the freedom to dwell in potentiality. (shrink)

Inoperative Learning draws upon the movement towards a weak philosophy that is currently gaining ground in educational philosophy: this weak philosophy does not offer a set of solutions or guidelines for improving educational outcomes, but rather renders assumptions about the theory-practice coupling that is so popular in contemporary education inoperative. By arguing that such logic reduces education to merely instrumental ends, which can only be assessed in terms of predefined measurement tools, this book presents a challenge to contemporary notions of (...) education as learning. There are various forms of inoperative education that temporarily suspend the goal-directedness of learning. From the perspective of learning, the neutralization of progress, growth, and maturity would usually be seen as obstacles needing to be overcome on the path toward set goals. Yet Lewis argues that a serious investigation of inoperativity opens up possibilities that would be otherwise unavailable in a world fixated on the question of learning. In dialogue with philosophers (Agamben, Benjamin, and Esposito), as well as authors (Kafka and Walser), and qualitative researchers (Lather), Lewis turns our collective attention to what remains when concepts such as learning, child development, teacher effectivity, and personal growth are left idle. Inoperative Learning presents a radical rewriting of educational possibilities. It should therefore be of great interest to educational researchers and educational philosophers concerned with the question of alternative logics of education beyond learning. The book may also be of interest to educational policy specialists who are looking for new and innovative forms of critique and analysis. (shrink)

Reclamation strategies -- Conceptual exclusion -- Reclamation from absence -- Insults and their possibilities -- From exclusion to reclamation -- Injuries and usurpations.

Walter Benjamin's Antifascist Education is the first comprehensive analysis of educational themes across the entirety of the critical theorist's diverse writings. Starting with Benjamin's early reflections on teaching and learning, Tyson E. Lewis argues that the aesthetic and cultural forms to which Benjamin so often turned-namely, radio broadcasts, children's theatrical productions, collections, cityscapes, public cinemas, and word games-swell with educational potentialities. What emerges from Lewis's reading is a constellational curriculum composed of minor practices such as poor teaching, absentminded learning, (...) and nondurational studying. This curriculum carries political significance, offering an antidote to past and present forms of fascist manipulation, hardness, and coldness. Walter Benjamin's Antifascist Education is a testimony to Benjamin's belief that "everyone is an educator and everyone needs to be educated and everything is education.". (shrink)

In response to the growing emphasis on learning outcomes, life-long learning, and what could be called the learning society, scholars are turning to alternative educational logics that problematize the reduction of education to learning. In this article, we draw on these critics but also extend their thinking in two ways. First, we use Giorgio Agamben and Gilles Deleuze to posit two educational logics—tinkering and hacking, respectively—that suspend and render inoperative learning logics, expectations, and evaluative metrics. Second, we argue that contemporary (...) artists and designers such as Katerina Kamprani and Grupo de Arte Callejero have much to offer educational philosophers and theorists interested in practices of suspension. In conclusion, we suggest ways in which educators can tinker with and hack into the curriculum by playing with the quintessential embodiment of learning: the test. (shrink)

Researchers consistently report that individuals see themselves acting far more ethically than comparable others when confronted with ethically uncertain work-related behaviors. They suggest that this belief encourages unethical conduct and contributes to the degeneration of business ethics; however, they have not specifically investigated the consequences of this belief. If undesirable work behaviors actually do occur, educators and other ethics advocates would be strongly encouraged to dispel this widely held notion.In the present study, data was collected from college students and practicing (...) accountants regarding how they and others would respond to ten ethical scenarios. Participants' perceptions were calculated and correlated to their decision in a hypothetical business case. Analysis indicated that individuals, regardless of age, gender, or work status, see themselves acting far more ethically than others. It also disclosed significant association between participants' own attitudes and the case response, but no significant association between the response and their attitudes relative to those perceived to be held by others. Believing that everyone else is less ethical, therefore, appears to have little impact on work behavior. (shrink)

In this article, the author rethinks critiques of the learning society using Giorgio Agamben’s theory of potentiality. Summarizing several major contributions to our understanding of the limitations of the discourse of learning, the author proposes that critics thus far have failed to fully pinpoint the exact danger of learning. Importantly, learning is not only a rejection of the democratic or political dimension of education but it is first and foremost predicated on a false ontology of potentiality. What is put at (...) risk in learning is a sacrifice of our (im)potential, our capacity to be or not to be this or that within the order of things. Through a reconstruction of Agamben’s theory of studying, the author argues for a different conceptualization of freedom in education, of teaching, and of the time of education. (shrink)

In this essay Tyson Lewis reevaluates Jean-Jacques Rousseau's assessment of the pedagogical value of fables in Emile's education using Giorgio Agamben's theory of poetic production and Thomas Keenan's theory of the inherent ambiguity of the fable. From this perspective, the “unreadable” nature of the fable that Rousseau exposed is not simply the result of a child's innocence or developmental immaturity, but is rather a structural quality of the fable as such. Moving from a discussion of Rousseau's description of the (...) fable and its relation to early childhood development, Lewis then telescopes outward into an analysis of Emile as a reenactment of the paradoxes of the fable. While Rousseau critiqued the pedagogical value of the fable, his own pedagogical project is informed by many of the qualities that he attributed to the fable. This return of the fable is enacted through Rousseau's writing on three interconnected levels: the question of the maxim, the paradox of truth, and the paradox of freedom. Lewis argues that if we take seriously the textually fabulous dimension of Emile, then the reader is left exposed to the very same anxieties as a child who is confronted with the ambiguity of the fable. In a concluding gesture, Lewis speculates about what Emile's fabulous dimension means for the practice of educational philosophy itself. (shrink)

In this article, the author argues that the question of educational time is absolutely essential in contemporary debates concerning the fate of the university. In order to examine the nature of educational time, this article first outlines Heidegger's distinction between temporality and Temporality. Second, the author makes a clarification between inauthentic and authentic learning as two forms of educational temporality. Here the article turns to the work of Hubert Dreyfus and Stuart Dreyfus on expert skill building versus standardised or generic (...) forms of learning. When inauthentic and authentic forms of temporality are brought to light through this distinction, new ways of understanding the convergence and divergence of learning modes open up for critical reflection. Third, the article suggests that while differentiations internal to learning are critical in the struggle to define the nature of education, education cannot be reduced to its temporalising forms. At this point, the work of one of Heidegger's late students, Giorgio Agamben, becomes important for grounding the educational experience in Temporality through study. At stake here is carving out a time in education for enpresencing versus self-projection through action. And finally, the article turns back to Hediegger in order to see the ethical limitations of too quickly collapsing education into learning—even if that learning is authentic. (shrink)

This article is a short response to two reviews of the book Walter Benjamin’s Antifascist Education: From Riddles to Radio by Tyson E. Lewis. It discusses the role of aesthetics and memory in cultivating antifascist potentialities in children.

More often than not, notes are conceptualized as a technology for helping students stay focused on and attentive to subject matter deemed educationally valuable. This article concerns itself, however, with how notes may interrupt and render inoperative this learning function. To probe the question of attention and distraction, the authors devised an experiment in note taking. Our question is whether or not these forms of rendering the learning function of notes inoperative have any educational value. In conclusion, we suggest that (...) such activities, while divorced from official, outcomes-based learning, do indeed have educational meaning: they make present the potentiality for thinking and acting without forcing such potentiality into measurable forms. What remains is the notes themselves, and the notational effects they in turn generated and continue to generate. (shrink)

In this paper I chart the origins of modern day “biopedagogy” through an analysis of two historically specific figures of abnormality: the nervous child and the degenerate. These two figures form the positive and negative surfaces of biopolitics in education, sustained and articulated through the category of immunization. By analyzing the relation between the medical discourse of immunity and the practice of pedagogy, I will reveal how biopedagogy is predicated on a dialectical reversal of life into death and thus unsustainable (...) for furthering social democracy. In conclusion, I begin to search for an affirmative notion of biopolitical education that is no longer predicated on the dialectics of immunization. For help in this project, I briefly suggest that a theory of natality helps to disentangle the promise of life from its negation in the form of educational eugenics and mental hygiene. (shrink)

The concept of empathy in history education involves students in the attempt to think within the context of historical agents’ particular predicaments. Tracing the concept’s philosophical heritage to R. G. Collingwood’s philosophy of history and ‘re-enactment doctrine’, this article argues that our efforts in history classrooms to understand historical agents by their own standards are constrained by a tension that arises out of the need to disconnect ourselves from a present that provides the very means for understanding the past. Though (...) rather than serving to undermine the concept, it is proposed that the moderate hermeneutics of H.-G. Gadamer, through a positive conception of prejudice, tradition and temporal distance, transforms the factors typically seen as inhibitors to empathy’s operation into those that potentially enable it. The article aspires to shed new light on what is at play when history students engage in the intellectually demanding task of empathizing in history. (shrink)

In this paper, the author maps three radically different visions of Marxism in educational philosophy. Each ‘register’ contains insights but also contradictions that cannot easily be resolved through internal modifications of the theory or through theoretical synthesis with other registers. The radical function of Marxist pedagogy is to create a constellation of Marxisms through which the outline of history can emerge. As such, the author ends with a new emphasis in Marxist education on the ‘exacting imagination’ of the teacher which (...) creates a constellational image of concepts and theories all of which hang in a precarious and historically specific configuration. (shrink)

In this paper I shift the center of utopian debates away from questions of ideology towards the question of power. As a new point of departure, I analyze Foucault's notion of biopower as well as Hardt and Negri's theory of biopolitics. Arguing for a new hermeneutic of biopolitics in education, I then apply this lens to evaluate the educational philosophy of John Dewey. In conclusion, the paper suggests that while Hardt and Negri are missing an educational theory, John Dewey is (...) missing a concept of democracy adequate to the biopolitical struggles of the multitude. Thus, I call for a synthesis of Dewey and Hardt and Negri in order to generate a biopedagogical practice beyond both traditional models of education as well as current standardization. (shrink)

ABSTRACT The author proposes to convert Ayn Rand’s theory of man into a sixth branch of her Objectivist philosophy called the metaphysics of man. This branch would be distinct from both the metaphysics of reality and epistemology. Along with consolidating all the axioms about the fundamental nature of man, this new framework will simplify and clarify the structure of Objectivism.

Editors Sarah Tyson and Joshua M. Hall convene an international group of philosophical thinkers—from both inside and outside prison walls—who draw on a variety of historical figures and critical perspectives to think about prisons in our new historical era.

Italian critical theorist Giorgio Agamben is well known for his rigorous attempts to redefine political, aesthetic, and theological concepts through messianic categories. For Agamben, the messianic is not concerned with perpetual waiting for a savior to come and redeem the world. Rather, it concerns the radically open potentiality for action within the contemporary moment. While the temporality of the messianic moment has been emphasized both by Agamben and by the vast secondary literature that has provided ample reflections on his body (...) of work, the important concept of messianic space has not been given equal treatment. Space and time must be thought together if we are to appreciate the unique qualities of .. (shrink)

Often when I am teaching philosophy of education, my students begin the process of inquiry by prefacing their questions with something along the lines of "I'm just curious, but . . . ." Why do we feel compelled as teachers and as students to express our curiosity as just curiosity? Perhaps there is a slight embarrassment in proclaiming our curiosity, which, in its strongest formulation, appears to be too assertive, too aggressive, or too inappropriate to speak in public in front (...) of others. In this sense, curiosity is itself problematic, something to be slightly ashamed of. Or are we afraid that our teachers and our classmates will think that our questions are motivated by something more than mere curiosity? The .. (shrink)

In this paper, Tyson E. Lewis theorizes an alternative genealogy of biopolitics that enables us to historicize three distinct phases of the dialectic of life and death within overall transformations of the social and material relations of production. Freud, Marcuse, and Agamben each signal decisive transformations from death to life, life to death, and now the indistinction of death and life in a state of exception. In conclusion, Lewis argues for a new politics that does not simply champion one (...) concept over the other but rather dwells precariously in their mutual exhaustion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy—Aesthetics—Education:Reflections on DanceTyson Lewis (bio)To create is to lighten, to unburden life, to invent new possibilities of life. The creator is legislator—dancer.—Gilles Deleuze, Pure ImmanenceThe Italian philosopher Giorgio Agamben is perhaps best known for his ongoing interest in the problem of "biopower." Taking up where Michel Foucault ended, Agamben argues that the principle political and philosophical questions of the moment concern the connections between life and power. In this (...) sense, he stands in diametric opposition to one of the leading French intellectuals of our times: Alain Badiou. For Badiou, the key question of the present is not so much power and the body as it is the ethics of truth. According to Agamben, Badiou's project has abandoned thinking about the biopolitics of life and as such is both philosophically and politically suspect. But does Agamben's critique prematurely dismiss Badiou? In other words, does his critique prevent us from recognizing the precise location of biopolitics in Badiou's work? It is my contention that we must read Badiou not against but from within a biopolitical framework in order to realize both the validity of Agamben's criticism and its limitations. In fact, it is through the critical lens of biopolitical theory that we can begin to see the unique links in Badiou's thinking between aesthetics, the body, and education. In conclusion, I argue that Agamben provides insights missed by Badiou's reduction of the animal body to the disavowed grounds for the grace and beauty of truth, while at the same time Badiou provides Agamben's own theory of biopolitics with a unique educative practice: the practice of dance.Here I would like to justify this philosophical inquiry for educational theorists. With the fate of art-based educational programs uncertain in the [End Page 53] face of standardization, it is perhaps time to reassess legitimating claims for retaining arts education programs. By reading Badiou through Agamben, I hope to provide a new reason for advocating the centrality of dance in educational programs and assert the inherently educative qualities of movement-based curricula. Second, I hope to suggest in my conclusion that dance is an important form of educational practice antithetical to current forms of capitalist "bioproduction." As such, I will link together my own theory of dance education with the critical pedagogical tradition in order to anchor the "utopian imagination" in a practice of the body. This is an attempt to fill in a rather vague sphere of critical pedagogical research and theory: aesthetic practice. Overall, this article will bring together two important philosophical traditions—Agamben's biopolitical theory and Badiou's theory of truth—in order to examine their relation to education and, in turn, how education is a central concept for thinking through contemporary continental philosophical traditions.Biopower and Event: Situating the Subject in Relation to TruthMichel Foucault first coined the theoretical concept "biopower" in his work on the history of sexuality.1 In order to understand Foucault's meaning we must first separate biopower from sovereign power, which is characterized by the "right to decide life and death."2 The sovereign—which for Foucault is not simply a form of territorial rule but is a principle of power relations—decides who lives and who dies. Power here is the power of the sword that marks the body directly through overt forms of public torture and violence. But in the classical age and with the rise of capitalist social relations, the form and function of power switched. Famously, Foucault wrote that the highest function of power "was perhaps no longer to kill, but to invest life through and through."3 This new form of power—whose concern was no longer death but the maintenance and regulation of life—operates on two interconnected levels. First, biopower conceives of the body as a machine, which must be disciplined in order to be made more efficient. Here, power acts as microphysics, training the individual body in order to reach a high level of social efficiency. Second, on the macro level, biopower transforms the populous into a population that has to be carefully regulated in terms of propagation rates, health levels... (shrink)

Although there is ample interrogation of advertising/commercial/media culture in critical pedagogy, there is little attention paid to the fine arts and to aesthetic experience. This lacuna is all the more perplexing given Paulo Freire’s use of artist Francisco Brenand’s illustrations for his culture circles. In this essay I will return to Freire’s original description of the relationship between fine art images and conscientizacao in order to map out the future of the image in critical pedagogy. This return to the origin (...) of the use of images in literacy programs will highlight the interdependent nature of word and image but also will demonstrate some of the long standing misconceptions of the way fine art images function in relation to education and politics. In conclusion I will suggest that if images have a future in critical pedagogy, then this future must ultimately move beyond Freire. As an alternative genealogical anchoring point for the development of the aesthetics of critical literacy, I suggest a turn to the work of Jacques Rancière. Through his conceptualization of the “pensive image” as well as the “emancipated spectator” we can begin to understand how the fine art image can work to realize Freire’s democratic ideals without relying on Freire’s problematic formulation of the image-pedagogy relationship. In conclusion, I suggest that the philosophical model necessary to support critical literacy is not Freire’s culture circle so much as Kant’s aesthetic community now revitalized via Rancière’s own aesthetics of dissensus. (shrink)

In this article I re-examine the role that aesthetics play in Paulo Freire's pedagogy of the oppressed. As opposed to the vast majority of scholarship in this area, I suggest that aesthetics play a more centralised role in pedagogy above and beyond arts-based curricula. To help clarify Freire's position, I will argue that underlying the linguistic resolution of the student/teacher dialectic in the problem-posing classroom is an accompanying shift in the very aesthetics of recognition. In order to demonstrate the always (...) already aesthetic nature of all education, I will turn to the aesthetic philosophy of Jacques Rancière. Through Rancière we can begin to understand how the pedagogy of the oppressed is predicated on an aesthetic redistribution of the sensible, of what can be seen and what can be heard. As Rancière will confirm, if we truly want to understand the aesthetics of pedagogy, we cannot simply see aesthetics as external to teaching and learning. Rather, education as an aesthetic event has to be taken seriously, and aesthetics should regain primacy in discussions of critical pedagogy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 101-116 [Access article in PDF] Persons and Awareness Tyson Anderson Saint Leo University The aim of this essay is to relate Christianity and Buddhism through a consideration of two key terms, "persons" and "awareness," the first being central for Christianity and the second being central for Buddhism.The first thing that needs to be noticed is the relatively indefinable character of these words. I of (...) course intend to give as clear an indication as is possible concerning their meaning, but as I considered some of the important concepts that are involved in the topic—language, world, love, understanding—I began to realize that we are surely in the realm of mystery here. By "mystery" I mean something that we can understand somewhat but cannot comprehend, much as Saint Thomas Aquinas thought of God. 1 As is well known, LudwigWittgenstein believed that there is something mysterious even about language itself, that basically what it is can be "shown" but not "said." 2 A certain tentativeness here in regard to propositional adequacy, I might add, is perfectly compatible with strong confidence in one's relation to what Wittgenstein called "the higher." 3 In regard to the truth to be found in the beliefs of others, even a megapandit such as Ken Wilber—not noted for his modesty and circumspection—observes that "the human mind is incapable of producing 100% error." 4 Perhaps some misunderstandings among those engaging in dialogue can be avoided if we remain mindful of the mysterious character of the subject matter and are less confident about the sufficiency of our own articulation of the truth.As to dialogue itself, it is perhaps well to remember when the issues of "fruit salad" and syncretism arise, 5 that thinking itself has typically a dialogical structure, with the result that "fruit salad" is actually the normal condition of persons as they develop in understanding themselves and their world. 6 In conversation with Laurence Freeman, O.S.B., the Dalai Lama appears to disapprove of mixing traditions—"Do not try to put a yak's head on a sheep's body" 7 —but it would be difficult to conceive of a more syncretistic religion than Tibetan Buddhism or Catholicism. Indeed, if we compare the early Jesus movement to the medieval church, the development of Catholicism might well be described by Luther or Calvin, had they thought of it, as an operation that put a yak's head on a sheep's body. The dialogical and finite structure of thinking is in fact one of the reasons why it is possible to conceive of a "universal religion," contrary to what the Dalai Lama thinks. 8 This is so because, since human understanding is never absolute and completed, there is always the possibility that future [End Page 101] understanding will yield a vision that embraces a multiplicity and diversity of religious insights in a way that is impossible for us to foresee at this time. Moreover, part of the point of American culture, I would think, is the benefits of mongrelization, and so perhaps Americans ought to be less suspicious than some at the thought of having "strange bedfellows." Looking for historical examples of conscious syncretism, one thinks of Mani and Jesuit syncretism exemplified in Matteo Ricci (outfitted first as a Buddhist monk and then later as a Confucian scholar) and the evangelization of New Spain, 9 and more recently, Hazrat Inayat Khan and his son, Pir Vilayat Khan. Also, there is Jesaiah Ben-Aharon, a Jewish thinker who interprets the Holocaust in terms of the Christ. 10 I find such efforts to be commendable, and so although doctrinal and cultural immaculacy has its charms, I believe it to be the call of maya. I will proceed, then, in constructing a mysterious and miscegenational fruit salad, my only justification being that this seems to reflect accurately the truth of the matter and that we really have no other peaceable choice. 11 Persons "Person" is often used in the same sense as "human being." By "person" I mean a being who can love and who, as a human being, is the... (shrink)

In Ontological Aspects of Early Jewish Anthropology, Tyson L. Putthoff combines contemporary theory and sound exegesis to understand early Jewish beliefs about how the human self reacts ontologically in God s presence.".

Cinema Derrida charts Jacques Derrida's collaborations and appearances in film, video, and television beginning with 1983's Ghost Dance (dir. Ken McMullen, West Germany/UK) and ending with 2002's biographical documentary Derrida (dir. Dick and Ziering, USA). In the last half of his working life, Derrida embraced popular art forms and media in more ways than one: not only did he start making more media appearances after years of refusing to have his photo taken in the 1960s and 1970s, but his philosophy (...) started to draw more explicitly from visual culture and artistic endeavours. While this book offers explanations of this transition, it contends the image of "Jacques Derrida" that emerges from film and TV appearances remains spectral, constantly deferring a complete grasp of him. Tyson Stewart draws out the main tenets of spectrality from Derrida's seminal texts Of Grammatology and Specters of Marx and other writings, like Echographies of Television, in order to fill a gap in studies of Derrida and film. Throughout the book, he explains how various techniques and spectral effects such as slow motion, stillness, repetition, mise-en-abîme, direct address, and focus on body parts/bodily presence bring about a structure of spectrality wherein the past other returns to make impressions and ethical demands on the viewer. Drawing on communication theory and film and media studies, Cinema Derrida makes a major intervention in classical communication thought. (shrink)

Seeing so much heartache in the world, and so much compromise within the Church, Jon Tyson believes we must redouble our efforts to build a community of hope that is stronger than the hollow culture around us. Tyson invites readers to pursue key disciplines and rhythms through truths such as: worship must be stronger than idolatry, rest must be stronger than exhaustion, and hospitality must be stronger than fear, principles that will make them spiritually stronger than the enchanting (...) pull of the world. (shrink)

Can we know truth even though certain proof is unattainable? Can we be known by Truth? Is there a relationship between belief and truth, and if so, what is the nature of that relationship? Do we need to have faith in reason and in real meaning to be able to reason towards truth? These are the sorts of questions this book seeks to address. In Faith's Knowledge, Paul Tyson argues that all knowledge that aims at truth is always the (...) knowledge of faith. If this is the case, then--against our modernist cultural assumptions about knowledge--truth cannot be had by proof. Yet, if this is true, then mere information and simply objective facts do not (for us as knowers) exist. Knowledge is always embedded in belief, and knowledge and belief is always expressed in relationships, histories, narratives, shared meanings, and power. Hence, a theological sociology of knowledge emerges out of these explorations in thinking about knowledge as a function of faith."--Publisher's website. (shrink)

This book considers the efficacy of the common regulatory model of the licensing regime as a means of regulating animal use in England, with a particular focus on wild animals and the regime’s ability to ensure animal welfare needs are met. Using information gleaned from over 550 inspection reports relating to the period 2008 through 2019, obtained using FOI Act requests, the book analyses the extent to which animals used by these industries are protected by law. Tyson analyses the (...) limitations present in the practical application of English legislation responsible for creating a number of relevant licensing regimes.The regimes discussed include: The Zoo Licensing Act 1981, the now repealed Welfare of Wild Animals in Travelling Circuses Regulations 2012, and the Animal Welfare Regulations 2018, introduced under the Animal Welfare Act 2006. Exploring the weakness in the use of this type of regulatory model, Tyson proposes compelling recommendations for change in future policy development. Making an important contribution to the question of enforcement of animal welfare laws, this book provides useful and original insights into the implementation of licensing regimes, and will be of particular interest to scholars of animal welfare law, animal ethics, and critical animal studies. (shrink)

Continuing the work of the award-winning Sand Talk, Tyson Yunkaporta casts an Indigenous lens on contemporary society, challenging us to face conflict and embrace conversation to find our way onto the right track"-- Provided by publisher.

In this article, I explore the importance of Giorgio Agamben’s theory of potentiality for rethinking education. While potentiality has been a long-standing concern for educational practitioners and theorists, Agamben’s work is unique in that it emphasizes how potentiality can only be thought of in relation to impotentiality. This moment of indistinction—what I refer to as im-potential—has important implications. First, I argue that if potentiality and impotentiality are separated from one another, the result is a stratified educational system where some students (...) are commanded to actualize their potentiality in the form of standardized tests while others are abandoned by the system. Second, thinking im-potentiality enables us to move beyond problematic formulations of learning and rediscover the uniqueness of studying. Here, I offer a brief example of study through an analysis of ‘Tinkering Schools’, an alternative program founded by Gever Tulley in San Francisco. And finally, without a concept of im-potentiality, the discourse of the ‘child genius’ becomes commodified as a power to be harnessed and actualized in the name of neoliberal entrepreneurialism. Only through a return to im-potentiality can we reclaim Genius and its relationship to the question of educational freedom. (shrink)

Sex offender registries have given way to residency restrictions for people convicted of sex crimes in many communities in the US. Research suggests, however, that such restrictions can actually undermine the safety of the communities they are ostensibly meant to protect. Drawing on the work of Judith Butler, this essay explores why such restrictions, and strategies like them, fail and are bound to fail. Then, it considers the work of generationFIVE, an organization that seeks to eliminate child sexual abuse in (...) five generations, to explore modes of response to sexual abuse and assault that build community safety. (shrink)