Like a Stone: A happy death and the search for knowledge

Abstract

This article explores the story of ‘the other Mersault’ whose narrative is published in the posthumous and arguably incomplete work A happy death. That this work is incomplete and that it appears (particularly through a reading of Camus’ notebooks) to be a precursor to The outsider, has arguably limited scholarly analysis of its character and plot. However, the themes that are explored in A happy death are significant in their distinction to those themes that are experienced by the other, younger, Meursault. In A happy death the world must be conquered by the will of a young man to find his happiness. He is not an outsider, and he is not content with his lot. Given an opportunity to address this latter concern, he acts upon his life in a search for happiness and in so doing engages in an ultimately frustrating, yet in some way enlightening, quest. In this article Mersault’s search for happiness is plotted in relation to his thinking about time, childhood, happiness and death. His journey is considered in relation to other stories of the search for some greater human condition. It is argued that his will to be happy reveals the absurdity of searching or not searching. This absurdity is considered in relation to the nature and purpose of school in the sense that such a relation to the search for knowledge might free school from its disciplinary tasks … and frees the learner, the child, the teacher, from the violence of having to want to know.     

‘Experience is Our Great and Only Teacher’: A Peircean Reading of Wim Wenders' Wings of Desire

Wim Wenders' film Wings of Desire tells the story of an angel who wishes to become mortal in order to know the simple joy of human life. Told from the angel's point of view, the film is shot in black and white. But at the very instant the angel perceives the realities of human experience, the film blossoms into colour. In this article, I use this film to illustrate and explore Peirce's notion of experience and his claim that ‘experience is our great and only teacher’. In his 1903 Harvard lectures, Peirce placed phenomenology at the heart of his philosophy, while outlining a notion of ‘experience’ that clearly integrates his semiotics, phenomenology and pragmatism. To Peirce, experience is a ‘brutally produced conscious effect’ that comes ‘out of practice’ and is a ‘forcible modification of our ways of thinking’. But as this modification is generated by the actions and flows of signs, it is pertinent to read Peirce's notion of experience in relation to his notion of semiosis. Consequently, a Peircean reading of Wings of Desire not only helps to explore how experience teaches, but also the ways in which the rudeness of experience cannot be fully understood without considering the sign's action.     

The Stranger: Adventures at zero point

Abstract

In one of his notebooks, Albert Camus describes, The stranger, The myth of Sisyphus, Caligula and The misunderstanding as pertaining to a series; a schema that suggests that if one were to write about one of these literary works, one would be writing about parts of a whole unless one also engaged with the others. Whether one does this or not, may or may not reflect the nature of the relationship one sees these texts as sharing. The stranger and The myth of Sisyphus share something unique: they are both as Camus describes them, zero points; a zero point here being understood as the zero point at which one thinks about one’s existence. This article begins with a reflection upon the relative philosophical value of understanding The myth of Sisyphus as a work of art and then occupies itself with how this understanding might provide an opportunity for self-reflection when reading The stranger. The reading of The myth of Sisyphus is not used so much to better understand Meursault (the protagonist of The stranger) and his story but to invert our interpretative methodology such that it is possible to speak to the reader as a significant actor. The novel is thought of in terms of the gifting of a philosophical problem, a problem which the author of this article attempts to understand from the point of view of how one might see oneself as paradoxically implicated in the drama of its articulation. It is this paradox that will lead us to speak of the narrative of The stranger as referring to a problem in how philosophy speaks to our experience of education.     

Actual Texts,Possible Meanings: The Uses of Poetry and the Subjunctification of Experience

Abstract

Jerome Bruner’s experiment over 30 years ago suggested that imaginative literature had greater affordances for the ‘subjunctification’ of experience by those who heard it read aloud than did transactional prose such as a news article. By ‘subjunctification’, Bruner meant the capacity to use the resource (the short story, for example) to transform one’s experience of the world, to render understanding in more complex ways and to do more than get things done as they have always been done. This paper reports on a small-scale replication of the experiment that sought to measure differences in the affordances of poetry being read aloud compared to hearing a short story or a news article.     

The under-recognition of the significance of social class conceptions of education in Piketty’s Capital

Abstract

Piketty’s Capital has created enormous interest around the world, not least in educational circles. One reason for this may be his readiness to refer, in a book largely focused on economic history, to the ways that education has, and might, contribute to better and more equal social outcomes. This article welcomes this approach, but argues that Piketty’s suggestions remain somewhat limited due to his adherence to a more or less distributional, rather than relational, approach, and then sets out to address this issue by arguing that the assumption that it is the distribution of credentials which accounts for their contribution is mistaken. Instead, the article advances arguments which recognize the separate contributions of the content of credentials, and their valorization. The main focus of this article is thus on the different ways educational credentials are realized, which, it is argued, is a major basis for the maintenance of educational inequality.     

Tagore’s “rooted-cosmopolitanism” and international mindedness against institutional sustainability

ABSTRACT

Cosmopolitanism is often seen as a western concept associated with liberal individualistic values. It is also associated mostly with the urban educated middle-class. However, cosmopolitan thinking has been also prevalent in the East. Scholars in the twenty-first century are increasingly arguing that, there are multiple ways of thinking about cosmopolitanism originating from different regions of the world. Among Eastern thinkers, Rabindranath Tagore from colonial British India has been considered by many as one of the most cosmopolitan thinkers. The uniqueness about Tagore’s cosmopolitanism is that, it did not uproot him from his rural Bengali roots and sense of ethnic identity. He was very much a “rooted-cosmopolitan”. In his book, ‘Cosmopolitanism: Ethics in a world of strangers’, Kwame Anthony Appaiah had agued that, a “rooted cosmopolitan” is someone who was rooted in his own cultural context while having an open-mind to feel literally at home in the world. This article draws on archival research at Rabindra Bhawan in Shantiniketan and University of Illinois, Urbana-Champaign Library archives to further this argument and demonstrates how Tagore’s school and university were built drawing on his “rooted cosmopolitan” ideals and international mindedness. In conclusion, this article highlights some of the challenges of sustaining the reformist educational institutions led by Tagore’s unique personality traits, social and pedagogic reform movements in the nineteenth century and early twentieth century colonial British India.     

A limited,apolitical, and open Paulo Freire

Paulo Freire’s work is often characterized and used in terms that seek to produce widespread political and economic changes across societies. Peter Roberts, however, in his book Paulo Freire in the twenty-first Century, offers readers a much different way of approaching Freire’s work. Throughout his book, Roberts presents Freire as recognizing the limitations of educational initiatives, as not seeking specific macro-political objectives, and as emphasizing openness to alternative discourses. These themes weave throughout each chapter of the book, in which Roberts examines a wide range of topics, from Freire and Dostoevsky to reason and emotion to political correctness to Freire and the Tao Te Ching. In this review essay, I engage a number of purposes. I elucidate and trace these three themes as they weave throughout and support the various topics that Roberts examines in his book. I illustrate how Roberts’s treatment of these themes challenges many of the interpretations of Freire’s work found within the critical literature, and, through this critique, it offers readers new ways of thinking about Freire’s thinking. Lastly, I discuss how Roberts’s thoughts suggest new ways that Freire’s work, and critical education in general, might begin to make more meaningful and practical inroads into public education and might develop new avenues of scholarship on Freire’s work.     

Folklore epistemology: how does traditional folklore contribute to children’s thinking and concept development?

This research utilised a ‘stimulated recall’ methodology [Calderhead, J. 1981. “Stimulated Recall: A Method for Research on Teaching.” British Journal of Educational Psychology 51: 211–217] to explore the potential of African folklore, specifically Ghanaian folk stories in the development of children’s reflective thinking about social life. The research was based on Ghanaian folklore for children, which is popularly known as ‘By the Fireside Stories’, encapsulated traditionally as Anansesem or Spider stories among the Akan of Ghana. Data were collected through storytelling to a group of children and inviting them to recall their concurrent thinking during and after the storytelling. The children’s cognitive recall processes were stimulated by questions and story character dramatisation recorded on a digital video recorder and played back to the children. Findings showed major contributions to children’s learning and development related to imagination, concept formation and thinking, and beyond the self in social relationship. This paper draws attention to how traditional oral storytelling can be an important part of early childhood education to develop children’s reflective thinking about social life.     

Malala: the story of a Muslim girl and a Muslim nation

ABSTRACT

In this article, we analyze the coverage of Malala in The New York Times and The Wall Street Journal to explore how these influential media sources characterize Islam and Pakistan to tell Malala’s story. Our discourse analysis reveals how these newspapers construct Malala’s status as a global icon as an embodiment of her subject position as a girl. This media discourse mobilizes Malala’s agency in relation to her potential as an individual whereas her vulnerability as a young girl is presented in reference to her Muslim heritage and culture. Malala’s image as a global icon, thus, is produced through approaching her as an agent in a culture where girls are vulnerable victims of patriarchy. Through focusing on this media discourse, this article argues that Malala’s image as a global icon of girls’ education has become a site to reinsert, rather than challenge, the dominant images about Islam and Muslim societies.     

Acceptance,Resistance and Educational Transformation: A Taoist reading of The first man

Abstract

This article provides a Taoist reading of Camus’ posthumously published novel, The first man. With its focus on the early life of the central character, Jacques Cormery, The first man is a semi-autobiographical account of learning and transformation, but it is, like so many other stories of its kind, one sustained by complex tensions: between the comfort of the familiar and the promise of the new; between possibility and despair; between resistance and acceptance. A theme that binds some of the key educational elements of the book together is love: Jacques’s love of his mother and his elementary school teacher and their love for him; love of learning; and love of ‘home’. A Taoist theoretical framework is helpful in understanding the nature of this love and its pedagogical significance. In particular, the book exemplifies the importance of the figure of the mother—both in the person of Jacques’s mother and more symbolically in the notion of ‘the Great Mother’. The article concludes with thoughts on the value of literature for educational inquiry.     

Jacques Rancière’s Lesson on the Lesson

Abstract

This article examines the significance of Jacques Rancière’s work on pedagogy, and argues that to make sense of Rancière’s ‘lesson on the lesson’ one must do more but also less than merely explicate Rancière’s texts. It steadfastly refuses to draw out the lessons of Rancière’s writings in the manner of a series of morals, precepts or rules. Rather, it is committed to thinking through the ‘lessons’ of Rancière in another sense. Above all, Rancière wants to ‘teach’ his readers something absolutely crucial about teaching. In making this claim the article emphasizes the extent to which Rancière advocates an utterly radical pedagogy, one that completely reconceives all the central elements of ‘schooling’, including teacher, student, intelligence and knowledge. Rancière thinks it possible to teach without knowing; he believes that the best schoolmasters can operate not on the assumption of their expertise, but on the equality of intelligence; and this means ultimately that Rancière contends that we can ‘teach what we do not know’. The best schoolmasters are ignorant schoolmasters. Rancière’s radical pedagogy depends upon, just as it consistently advances, a thoroughgoing resistance to a certain form of epistemological and ontological mastery. The rejection of mastery—of schoolmasters who would know it all, and convey this knowing to their students—forms the very backbone of all of Rancière’s writings and critical investigations. This is the chief reason why Rancière is, in a way, always talking about pedagogy, even when his subject matter appears to be something else entirely.     

Is Knowledge What It Claims to Be? Bernard Williams and the Absolute Conception

Abstract

As a response to what I see as the challenge posed by constructivist and narrative pedagogies, this paper seeks to sympathetically reconstruct Bernard Williams’ Absolute Conception from the scattered texts in which he briefly sketched it While ultimately defending the Absolute Conception or something close enough to it, the paper criticizes and distances itself from some aspects of Williams’ version, notably his conception of philosophy as insurmountably perspectival. Williams’ understanding of perspectival knowledge as contrasted to absolute knowledge is illustrated with the concrete, if fictional case of the Dr Manhattan character from Zack Snyder’s Watchmen (2009). Adrian Moore’s reading, and Hilary Putnam’s criticisms of Williams’ Absolute Conception are amongst the positions engaged with.     

Work,Play and Language Learning: Some Implications for Curriculum Policy of Michael Oakeshott’s Philosophy of Education

Abstract

This paper applies Oakeshott’s distinction between work and play to his philosophy of language education. The first part explores his critique of the vocational rationale for learning foreign languages and his affirmation of the intrinsic value or playful character of the activity. The second part of the article endeavours to give practical content to Oakeshott’s vision of studying language for the pleasure of the activity by drawing on sources that reflect the character of the experience in terms of playfulness.     

Nietzsche,Eternal Recurrence and Education: The Role of the Great Cultivating Thought in the Art of Self‐Cultivation (Bildung)

In this essay, I briefly outline Nietzsche's doctrine of the eternal recurrence that has implications for education, and life in general; and, lastly, I argue that from an educational point of view, Nietzsche's doctrine of the eternal recurrence is best viewed as the great cultivating thought that has radical ramifications for any project of character education. Indeed, Nietzsche's concern with self‐cultivation (Bildung) to a large degree brings together the central tenets of his thinking to emphasise an ethics of character that is meant to serve as an alternative approach to cultivating character or the self in such a way that it reveals ‘what one is’ now (being), and who they could become (becoming). In order to bring this about, Nietzsche does not conceive the eternal recurrence as a theoretical doctrine, but as an exercise that we incorporate into our lives as a habitual practice, vis‐à‐vis, through repeated and prolonged meditation, reflection, thought and dialogue on the significance of the idea in such a way that it transforms the individual for the better. Subsequently, the idea of the eternal recurrence only becomes cultivating and truly educational if it transforms our lives in such a way that we come to revalue the self as a work of art to a point where we are able to educate ourselves against our age.     

In Excess of Epistemology: Siegel,Taylor, Heidegger and the Conditions of Thought

Harvey Siegel's epistemologically‐informed conception of critical thinking is one of the most influential accounts of critical thinking around today. In this article, I seek to open up an account of critical thinking that goes beyond the one defended by Siegel. I do this by re‐reading an opposing view, which Siegel himself rejects as leaving epistemology (and, by implication, his epistemological account of critical thinking) ‘pretty much as it is’. This is the view proposed by Charles Taylor in his paper ‘Overcoming Epistemology’. Crucially, my aim here is not to defend Taylor's challenge to epistemology per se, but rather to demonstrate how, through its appeal to certain key tropes within Heideggerian philosophy, Taylor's paper opens us towards a radically different conception of thinking and the human being who thinks. Indeed, as will be argued, it is through this that Taylor and Heidegger come to offer us the resources for re‐thinking the nature of critical thinking—in a way that exceeds the epistemological, and does more justice to receptive and responsible conditions of human thought.     

Historicizing tianrenheyi as correlative cosmology for rethinking education in modern China and beyond

Abstract

The Chinese tianrenheyi thesis bespeaks a correlative cosmology irreducible to the Western metaphysics. This article historicizes tianrenheyi for new implications to help rethink the given concepts of ‘person/thing,’ ‘environment/nature,’ and ‘relationality’ in contemporary ethical and environmental education in three steps. First, it turns to Yu Ying-Shih’s writing for a historical and ethical picture of tianrenheyi as an ‘Axial breakthrough’ in Confucius' time and with direct relevance to Confucian person-making education. Second, it moves on to Roger Ames’ unpacking of tianrenheyi as hospitalized in a ‘correlative cosmology’ and ‘Confucian relational personhood’ to help us re-understand Confucian ‘person’ as being relational. Finally, it shows how these re-invoked philosophical–ethical–cosmological theses expose a ‘foundational individualism’ which grounds and confines current educational thinking to an anthropocentric (dis)ordering. As an alternative, this article calls for a productive symbiotic conjoining between humans and their cultural–natural environs toward nurturing today’s youth into ecologically literate, responsible, and responsive co-beings.     

Phantom traces: exploring a hermeneutical approach to autobiography in curriculum studies

Autobiography presently occupies a beleaguered place in education, not unlike teachers, whose lives have been diminished through the current emphasis on testing outcomes. This paper uses WG Sebald’s writings as a place from which to relook at the relationship between writing and a life lived. Sebald was a German writer born in the shadow of WWII who wrestled with his difficult inheritance. The paper considers the ‘phantom traces’ of the author in Sebald’s creative writing, using the example of the story he tells of Paul Bereyter, Sebald’s elementary teacher. Paul committed suicide by laying himself on the railroad tracks of the town that first denied him the opportunity to teach during WWII yet accepted him back to the classroom after the war. Apparent in the telling of Paul’s story is Sebald’s interest in an ‘invisible subject’—the prolonged effect of the past, especially traumatic events, on thinking, feeling human beings. The paper draws on Sebald’s particular way of writing about his subject ‘at a slant’ so as to argue for a hermeneutical approach to currere, or autobiography in education.     

Reasoning as a Pedagogical Tool: Tolstoy’s Real Happening Stories for Children

Viewing Tolstoy’s works from psychological and intellectual perspectives demonstrates his approach to children’s literacy and especially the development of reasoning, which he presents in his writing for children and the stories he includes in his New ABC book (1875a) and four Readers (1875b). This article examines Tolstoy’s reasoning approach in education and its application in his real happening stories for children. Some of Tolstoy’s ideas about upbringing that are expressed in his stories are similar to ideas of Jean-Jacques Rousseau (1712–1778) and a Swiss developmental physiologist contemporary to Tolstoy, Jean Piaget (1896–1980). Tolstoy’s real happening stories treat situations that a child might actually experience; they propose and teach scenarios that might influence a child’s or an adult’s thinking about ways to obtain an education. Thus, in Tolstoy’s approach to children’s education, reasoning becomes a pedagogical tool, used to develop knowledge, experience and critical thinking ability.