Schooling Heidegger: on being in teaching

The article looks at the practice of teaching in the light of the Part One of Martin Heidegger's major work Being and time. After discussing the main themes of this work, and particularly Heidegger's argument that our fundamental way of being is not cognitive, it examines their implications for such issues as the place of theory and reflection in education. The article then considers generalised approaches to professional work, notably those of Donald Schön and Andrew Abbott. It concludes that teaching has unique characteristics which are illuminated by Heidegger's writing. It suggests that teachers’ practice exhibits a tension between instrumentality and a concernful being-with children, but is fundamentally grounded in the latter.     

Overcoming ‘Being’ in Favour of Knowledge: The fixing effect of ‘mātauranga’

It is common to hear Māori discuss primordial states of Being, yet in colonisation those very central beliefs are forced into weaker utterances. In this process those utterances merely conform to a colonised agenda. ‘Mātauranga’, a tidy term that overwhelmingly refers to an epistemological knowing of the world, colludes nicely with its English equivalent, ‘knowledge’, to further colonise those core contemplations of Being. Its plausibility relies on an orderly regard of things in the world. In education, historical and current practices of schooling pave the way for things in the world so that they amount to mātauranga for Māori, and even the term ‘ako’ will conspire in its own way. Both Novalis and Heidegger have the ability to identify subtly colonising philosophies, and may even propose some theoretical solutions for Māori.     

{Le Théâtre de la Cruauté} or When Caring ‘Is’

In this article we offer an ontological theorization of care. The article interrogates the self-evident quality of everyday meanings for ‘care’ that might be generated from psychological or biological discourses; we aim to question the way that ‘care’ is applied in a technical or an emotional sense within the field of early childhood education. The article works towards offering a new theorization that does not treat the meaning of ‘care’ as self-evident. If ‘care’ is a way of addressing concern for ourselves as human beings, we think that deepening the theoretical parameters of this concept will add to how we understand the complexity of gender and race relations. By articulating Heidegger’s use of ‘care’ and comparing it to Irigaray’s critique of Heidegger’s work on this concept, we hope to enable professionals and families to view conceptions of ‘care’ outside the familiar definitions applied in everyday discourse. The article treats early childhood education professional practice as an instance of how both gender and race delimit the way in which human relationships can be understood.     

The Song of the Earth: A pragmatic rejoinder

In The Song of the Earth, Jonathan Bate promotes ‘ecopoesis’, contrasting it with ‘ecopolitical’ poetry (and by implication, other forms of writing and expression). Like others recently, including Simon James and Michael Bonnett, he appropriates the notion of ‘dwelling’ from Heidegger to add force to this distinction. Bate's argument is effectively that we have more chance of protecting the environment if we engage in ecopoetic activity, involving a sense of immediate response to nature, than if we do not. This has obvious educational implications. If Bate, James and Bonnett are correct, then the educational pursuit of (eco)poetic sensibility will, of itself, contribute to education for a sustainable future by grounding human experience in nature; if their assertions are insupportable, and (eco)poetic sensibility does not afford privileged access to a state of nature, then the assumption cannot be made that the development of such sensibility will contribute to education for sustainability. I shall critique Bate's argument from a pragmatic perspective.     

Chapman's Coatesville address: A hermeneutic reading

Rhetoric has claimed Chapman's Coatesville address as its own, but the hermeneutic tradition adds to our understanding of it. As a speech act it was intentionally a non‐event, a memorial for its own failure. This was its strange rhetorical purpose and its claim on a posthumous textual life. In a strange way, it is more a hermeneutic than a rhetorical act, an anticipation of its own future life after death. The open‐ended strategy of the speech is a self‐reflexive enactment. Chapman's Coatesville address is a textual model, illustrating the passage from autobiography to rhetorical engagement, from self to community. Because its community is the nation that as yet has not dealt with its darkest problem, the narrative identity of the speech's audience is an identity in process. Caught up in the reception of the speech, we are still being invited to respond to that lynching at Coatesville.     

从美学角度谈关于舞蹈动作存在问题——对海德格尔“物之存在”的分析与思考

海德格尔曾说：唯当此在存在,才有“真理”。也就是说此在根本不存在之前．任何真理都不曾存在,此在根本不存在之后,任何真理都将不在……舞蹈作品的存在意义需要依靠舞蹈动作的存在而存在。没有动作,便谈不上舞蹈,更谈不上舞蹈作品存在的美学意义。如何理解舞蹈动作存在的意义,将是本文要着重探讨的话题。     

牟宗三对海德格尔基础存在论的误置

牟宗三沿着解读康德哲学的思路,对海德格尔思想进行了五点衡断,其中较宏观的方面涉及对存在主义、现象学方法以及海德格尔基础存在论的理解,具体方面则涉及对海德格尔《康德书》中所阐述的时间性和有限性方面的误读,从中暴露出牟宗三并没有理解现代西方哲学所发生的转向,而他本人则局限于海德格尔视野中传统形而上学的立场。     

论海德格尔和马克思在历史性问题上的差异

＂以海解马＂的马克思哲学研究范式是以海德格尔和马克思在历史性问题上的可对话性为前提,但是不能将两者同质化,因为海德格尔的历史性是一种个体的、形式的和领会的历史性,马克思的历史性是一种群体的、实质的和实践的历史性,两者有着根本的不同。     

海德格尔“此在”的基本性质

对海德格尔关于西方哲学史上“是”、“在”、“有”的千年之辩的分析有利于我们把握西方哲学史上“本体论”、“认识论”及其重大转折的认识;而对海德格尔“此在”的基本性质的揭示则对其存在主义哲学的理解和掌握尤其重要,有着极大的现实意义。     

论海德格尔早期现象学与胡塞尔现象学的差异

胡塞尔奠定了现象学的基础,他力图回到事情本身,但是他的思想仍然停留在意识范围,海德格尔认为存在比意识更为本源.海德格尔将现象学解释为显现学,力图摆脱主体性和对象化思维模式,强调事物自身的显现.胡塞尔的现象学理论立足于“人是理性的动物”这个传统定义,海德格尔早期则将人理解为此在.海德格尔的现象学思想也是走在思想的事情的道路上.