What measures justice? What justifies happiness? Emersonian moral perfectionism and the cultivation of political emotions

Abstract

This article will highlight the distinctive role of Cavell in renewing a dawn of American philosophy. Following Emerson’s remark, ‘the inmost in due time becomes the outmost’, Cavell develops his distinctive line of antifoundationalist thought. To show how unique and valuable Cavell’s endeavor to resuscitate Emerson’s and Thoreau’s voice in American philosophy is, this paper discusses the political implications of Cavell’s Emersonian moral perfectionism. This involves a reconsideration of what measures justice and what justifies happiness. While Cavell is sometimes said to be too personal and too subjective to be political, I shall argue that his Emersonian perfectionism, with its concomitant idea of the conversation of justice, is in fact thoroughly political and democratic. I shall illustrate this by examining his writing on a Hollywood film, Mr. Deeds Goes to Town (1936). The film shows vividly that happiness is a condition for achieving democracy from within. In conclusion, I shall propose that a readiness for the risk inherent in speech, rather than, say, acquiescing in received ideas or hiding behind the words of others, is at the heart of perfectionist education for globally minded citizens.     

“DARING TO SAY”: STANLEY CAVELL AND DESIGNS ON LITERACY

In this essay Amanda Fulford examines the subject of inter‐cultural understanding from two perspectives: first, through considering Naoko Saito's exploration of translation and inter‐/intra‐cultural understanding, and second, through a discussion of work from the field of literacy studies, in particular the New London Group's “pedagogy of multiliteracies.” In her consideration of the different approaches taken to the challenge of multicultural and globalized societies, and the experiences of encounters with language, Fulford pursues four principal themes: learning from difference, active design of meaning, a relation with language, and transformation of the individual. She shows how Saito's use of American philosophy, in particular Henry David Thoreau's Walden and Stanley Cavell's readings of Thoreau, can play a crucial role in any reconsideration of teaching and learning in adult literacy education. Fulford further demonstrates how Thoreau's notion of the “father tongue” is central to the idea of learning from difference and to our use of language. She concludes by proposing that literacy education and research within the field of literacy studies could benefit from the kind of philosophical conversation, across the borders of subject and epistemology, that an exposure to, and consideration of, the ideas of Thoreau and Cavell on what it means to read and write can offer.     

Earth Juts into World: An Earth Ethics for Ecologizing Philosophy of Education

Philosophers of education often focus their critique on issues such as neoliberalism, consumerism, pluralism, and so on, and they typically turn for solutions to what we might call the political: democracy, the public, cosmopolitanism, dissent. These critiques and solutions remain firmly connected to what Heidegger calls “the world,” and this worldly analysis seemingly hovers above earthly issues of the environment and ecology. In this article, Clarence Joldersma employs Martin Heidegger's distinction between earth and world, drawing on Kelly Oliver's interpretation of it, to “ecologize” philosophy of education by arguing that that earth “juts” into the world. Philosophy of education needs a Derridean supplement, something that makes up for a lack, but that, in filling the lack, simultaneously supplants it. Joldersma invites philosophy of education to supplement its worldly principles (dissent, democracy, and the like) with an “earth ethics” that is characterized by three features. First, this ethics lets the earth and earthlings be, recognizing their continuing mystery as beings. Second, it acknowledges gratefulness toward the earth, an indebtedness to the earth for the reliable support it provides to our worldly projects and concerns. Third, it recognizes earth's fundamental fragility, that its seeming worldly dependability conceals an earthly vulnerability. Joldersma concludes that these three features, in tandem, give rise to an earthly ethics of responsibility. Philosophy of education needs an earth ethics to supplement, if not supplant, its worldly principles.     

Cosmopolitan democracy: a restatement

Can democracy be expanded beyond borders? For many years, it was taken for granted that the norms and values of democracy could be applied within the boundaries of a state only. But over the last 20 years, it has been increasingly argued that democracy can also inform international organizations and global politics. This article recapitulates the foundations of cosmopolitan democracy, a project of normative political theory developed since the early 1990s. The article also explores the possibility of moving towards cosmopolitan democracy in specific domains such as: (1) the development of a global rule of law; (2) the direct participation of stake-holders in trans-border political decisions; and (3) the possibility of giving voice to citizens through a World Parliamentary Assembly. The paper finally explores how citizenship education can use cosmopolitan democracy and, at the same time, provides a model of it.     

PHILOSOPHY AS TRANSLATION: DEMOCRACY AND EDUCATION FROM DEWEY TO CAVELL

A bstract .  Dewey's idea of "mutual national understanding" faces new challenges in the age of globalization, especially in education for global understanding. In this essay Naoko Saito aims to find an alternative idea and language for "mutual national understanding," one that is more attuned to the sensibility of our times. She argues for Stanley Cavell's idea of philosophy as translation as such an alternative. Based upon Cavell's rereading of Thoreau's Walden , Saito represents Thoreau as a cross-cultural figure who transcends cultural and national boundaries. On the strength of this, she proposes a Cavellian education for global citizenship, that is, a perfectionist education for imperfect understanding in acknowledgment of alterity. Our founding of democracy must depend upon a readiness to "deconfound" the culture we have come from, the better to find new foundations together. The "native" is always in transition, by and through language, in processes of translation.     

“We Share the Same Biology…” Cultivating Cross-Cultural Empathy and Global Ethics Through Multilingualism

The “language-culture tesseract” hypothesized in the September 2010 issue of Mind, Brain, and Education suggests successive links between non-native language (NNL) acquisition, the development of cross-cultural empathy, and prosocial global ethics. Invoking Goethe's (1833/1999) aphorism, “those who do not know other languages know nothing of their own,” it was argued that becoming plurilingual constitutes an essential step toward metalinguistic and metacultural awareness; and that “what is true of water for a fish is also true of the mother tongue and of the native culture for a human being.” In this article, we would like to elaborate on that argument and submit to the MBE community the idea of applying the developing understanding of empathy in the brain toward the design of new approaches to NNL education that maximize its potential to cultivate a positive local–global dialectic in students.     

The effect of primary education teachers on the formation of pupil citizenship

Decreasing levels of civic participation and political engagement are generating an interest in citizenship and citizenship education. New forms of citizenship education which go beyond traditional instruction on political institutions are being sought, such as “democratic citizenship education”, “education of, for and through democracy” and “teaching democracy”. One area which has been little investigated is primary school teachers and citizenship education. This article reports on questionnaire‐based research among Slovak teachers that shows great variety in the focus of citizenship education. Teachers emphasised national pride as well as multicultural, global, regional and human rights aspects and the common good of an entity. The connections between teacher focus on citizenship education, the curricular framework, models of citizenship education and generational differences are all discussed.     

American colonial education policy and Filipino labour migration to the US (1900–1935)

Public mass schooling was the major instrument used by the Americans in the performance of their mission to “civilize” Filipinos. Free primary education was implemented right after the islands’ annexation in 1899 and was a critical component (alongside armed force) of the programme for their “pacification”. For the elite, education formed a route into collaborative involvement in the management of the colonial state. By the second decade of colonization, Filipinos were managing the civil service, participating in elected institutions and installed as mayors and governors. Like that of the Spanish, American colonial governance was profoundly reliant on the collaboration of members of the haciendero class, and thus implicated in the maintenance of long-established social and political hierarchies. But what did the maintenance of that status quo imply for ordinary Filipinos, now increasingly educated and literate in the language of the colonial power? Specifically, to what extent did this combination of socio-economic stasis and educational progress contribute to spurring early labour migration? This article investigates how far labour migration was seen to be, or functioned as, a mechanism for maintaining social and political stability in the American colonial period. It examines how this phenomenon was related to the free and English-based mass education programme undertaken out of an urge to fulfil what Kipling – writing of the American colonial enterprise – termed “the White Man’s Burden”.     

Philosophy as Education and Education as Philosophy: Democracy and Education from Dewey to Cavell

In the contemporary culture of accountability and the 'economy' of education this generates, pragmatism, as a philosophy for ordinary practice, needs to resist the totalising force of an ideology of practice, one that distracts us from the rich qualities of daily experience. In response to this need, and in mobilising Dewey's pragmatism, this paper introduces another standpoint in American philosophy: Stanley Cavell's account of the economy of living in Thoreau's Walden. By discussing some aspects of Cavell's The Senses of Walden that suggest both apparent similarities and radical differences between Thoreau and Dewey, I shall argue that Cavell discovers rich dimensions of practice in Thoreau's American philosophy, ones that are overshadowed in Dewey's pragmatism: that he demonstrates another way of 'making a difference in practice'. Cavell, as a critical interlocutor of Dewey, from within American philosophy, offers a way of using language in resistance to the rhetoric of accountability and in service to the creation of democracy as a way of life. I shall conclude by suggesting that the enriched tradition of American philosophy from Dewey to Cavell is to be found in their promotion of philosophy as education and education as philosophy.     

Wanted: A speech salesman for the United States government

This essay argues that the alleged demise of a unified and coherent public in contemporary twentieth‐century American political discourse is more a symptom of how we have visually objectified “the people” than it is a newly discovered fragmentation of the “thing” itself. This claim is developed by examining the emergence of social documentary photojournalism in the 1930s and its ideological implications for American liberal‐democratic rhetorical practices. James Agee and Walker Evans's Let Us Now Praise Famous Men is treated as a representative anecdote that illustrates the problems and possibilities of the tensions between individualism and collectivism that rest at the heart of liberal democracy.     

Engaging in the Struggle of Educating for a Democracy

This article, based on an interpretive study, examines what happens when a team of teaching fellows and their supervisor attempt to address what they have identified as a “pedagogical crisis” in a social foundations of education course. Student proclivities had resulted in extreme polarization regarding contested social issues. By using a pedagogical trope and electronic discussion boards to invite students to imagine what educating for a democracy might look like in the academy, encouraging yet disturbing engagements among students and teachers ensued. A repertoire of various texts were collected systematically during the semester, which allowed the authors to create a portrayal of the experience of reconceptualizing their pedagogy to reflect principles of deliberative and cultural democracy.     

Losing Our Way: Pragmatism,Perfectionism and Education as Anxiety

I explore in this paper the extent to which Stanley Cavell's contribution to the philosophy of education is measured by his distance from American pragmatism. I wish to argue that pragmatism and what Cavell calls ‘perfectionism’ are simply not offered in the same key and crucially that it is this stylistic or tonal difference that separates Cavell not only from his pragmatist contemporaries but from the pragmatist picture of democracy and education as sketched so compellingly in the work of John Dewey. I suggest, in other words, not only that Cavell is importantly distant from the pragmatists but that it is this very distance—this very ambivalence to that tradition of thought often taken as the native philosophy of America—that captures Cavell's distinctive educational promise.     

Stray the course: Technology's impact upon the representative‐elector artifact

Rhetorical critics usually understand political communication as messages in terms of speeches, campaign strategies, and voter behavior. By focusing upon messages, critics have failed to understand political communication as structurally formative of communication. A new methodology is proposed which conceives of rhetorical artifacts as enhancements of political communication. American congressional elections are presented as the artifact to be analyzed from the new perspective. Because the proposed methodology treats congressional elections as a structural genre, the contemporary, technological impact of electronic media can be criticized and compared to the artifact originally invented by the founders; the course they set has been strayed. Implications for political communication and its research conclude that we face what Habermas would call a “legitimation crisis.”;     

“全球史”与人文政治教育的危机

随着我国进入美国主导的“世界市场”,美国化的“全球史”学也适时进入我国走向开放的学术和教育空间。就史学视域而言,“全球史”与“世界史”并无不同,决定性的差异在于用怎样的政治观念看待整个人类的经历。“全球史”是18世纪启蒙运动时期“世界大同主义”的产物,其教育目的是培养“世界公民”意识。一旦“全球史”成为我国大学的世界史教学内容,我们的年轻人丧失“中国意识”就是迟早的事情。     

Whose Citizenship Education? Hong Kong from a spatial and cultural politics perspective

Citizenship (education) is de facto a political and spatial concept and should be considered in local, national, and global contexts. Adopting a spatial and cultural politics perspective and with the dynamic formation of Hong Kong's citizenship education as a case study, this article tries to illustrate the politics at three different levels. It shows how citizenship and identity are hotly contested, with the result that, while the official civic education programme is oriented towards “national education”, a pluralistic and vibrant civil society allows the hybridization and cross-fertilization of multiple discourses and practices to run parallel with the state project, either in a complementary or competitive way. Civic education launched by the democratic camp in civil society may be viewed as empowerment struggles for human rights and democracy vis-à-vis the domestication efforts made by the government and the pro-Beijing camp, as well as the tyranny of global capitalism.     

“思想道德修养与法律基础”教学自觉的三重向度

“思想道德修养与法律基础”(以下简称“基础课”)的教学自觉,既有对思想政治教育理论本身的反思,也有对“基础课”教学过程的回应,它是对“基础课”解决何种问题以及如何解决问题的回答。“思想道德修养与法律基础”教学应重新审视“成人教育”对思想政治教育提出的时代课题,并进一步围绕“人的思想政治教育”与“思想政治教育的人”“问题的思想政治教育”与“思想政治教育的问题”“历史的思想政治教育”与“思想政治教育的历史”展开前提批判和哲学沉思,肩负起“基础课”走向教学自觉的责任。     

A critical scholar’s journey in China: A brief Freirean analysis of insider–outsider tensions

As a full-time foreign faculty member in the Chinese Normal university system for the past five years, I analyze the contested terrain of being a critical, Freirean educator/researcher as an insider and outsider of Chinese and Western academic systems and societies overall. This autobiographical analysis is within the contexts of China’s academic focus on raising their global higher education rankings, along with self-reflectivity of my own multiple, often-conflicting identities and Western-centric Orientalism, theorized by Edward Said, in my legitimization of academic work. The following themes are analyzed through critical and Freirean frameworks: pursuit for top rankings coinciding and conflicting with scholarship breadth and depth, academic freedom, and politics of education; constructs of “harmony” that grounds teaching and research; and select pedagogical commonalities and differences between the East, the Global South, and the West. The article delves into preconceptions, including my own, on what is “worthy” academics from China, “the East”, “the West”, and the “Global South” with self-reflectivity of problematizing such terminology that covers such immense diversity in all aspects of contexts, including education which underscores the very problems with rankings, especially global rankings which are often Western-centric. All themes will be analyzed within my own, conflicting insider-ness and outsider-ness.     

From Infantile Citizens to Infantile Institutions: The Metaphoric Transformation of Political Economy in the 2008 Housing Market Crisis

The logic of political economy depends on a domestic metaphor, using the oikos or household as a model for the polis. Historically, this metaphor has imagined citizens as the children of a paternal state. However during the 2008 housing crisis, this metaphor was turned upside down, depicting citizens as the parents of infantile state institutions. Although initially portraying citizens as juvenile “delinquents,” the rhetoric of the mortgage crisis ultimately repositioned citizens as surrogate caretakers for Fannie Mae and Freddie Mac, the two giant politico-economic institutions that constituted the majority of the mortgage market. In this way, the rhetoric of the housing crisis inverted both the metaphorical and material structure of political economy.     

Writing a thesis differently

In this paper we explore the contributions that Deleuze and Guattari have made to thinking/writing language and how these ideas can be put to work in producing a doctoral thesis. We contribute to the field of work within what Patti Lather and Elizabeth St Pierre have called the “post-qualitative” movement, where researchers attempt to “imagine and accomplish an inquiry that might produce different knowledge and produce knowledge differently”. We attempt to rethink the thesis text, using a language where language always falls apart, a way of talking/writing/reading about presentation of research within a doctoral thesis that will provide the writermachine a space to “pass”. The paper will provide some ideas and ways forward for writers who are attempting to deterritorialize research, who are attempting to experiment with new representational forms.