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Remembering and Antifascist Education: A Response to My Critics 记忆与反法西斯主义教育:对我的批评的回应
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-07-03 DOI: 10.1080/17449642.2022.2116818
T. Lewis
ABSTRACT 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.
摘要本文是对泰森·E·刘易斯的著作《本雅明的反法西斯主义教育:从谜语到广播》的两篇评论的简短回应。它讨论了审美和记忆在培养儿童反法西斯潜能方面的作用。
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引用次数: 0
Walter Benjamin and the idea of antifascist education: introduction to a symposium 瓦尔特·本雅明与反法西斯教育理念:研讨会导言
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-07-03 DOI: 10.1080/17449642.2022.2118413
J. Vlieghe, P. Zamojski
ABSTRACT In this introduction we give a short account of the general idea of the symposium dedicated to the idea of antifascist education. The point of departure of all three contributions is Tyson Lewis’ book ‘Walter Benjamin’s Antifascist Education: From Riddles to Radio (SUNY 2020). We turn attention to the way the idea of antifascist education is understood throughout Lewis’ book, as it avoids the danger of treating fascism as a touchstone for education through giving the account of the ways education is antifascist as such. We conclude with the overview of the arguments presented by the contributors of the symposium.
在这篇导言中,我们简要介绍了反法西斯教育思想专题讨论会的总体思想。这三个贡献的出发点是泰森·刘易斯的书《沃尔特·本雅明的反法西斯教育:从谜语到广播》(SUNY 2020)。我们将注意力转向路易斯书中反法西斯教育理念的理解方式,因为它通过描述教育反法西斯的方式,避免了将法西斯主义视为教育的试金石的危险。最后,我们概述了研讨会的贡献者所提出的论点。
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引用次数: 1
Ethics, politics and affects: renewing the conceptual and pedagogical framework of addressing fanaticism in education 伦理、政治和影响:更新解决教育狂热的概念和教学框架
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-07-03 DOI: 10.1080/17449642.2022.2102288
Michalinos Zembylas
ABSTRACT This essay reconceptualizes fanaticism as an activity that does not rely on the condemnation of ‘fanatical’ acts as a priori ‘irrational.’ Rather, it theorizes fanaticism as a method of ethical and political critique against a regime of representation. It also argues that it is crucial to understand fanaticism through an approach that does not set up a dichotomy between affect and reason, disavowing the ‘irrational’ behavior of fanatics. Drawing on affect theory and particularly the entanglement of feeling-thinking, this paper emphasizes that fanaticism is better understood within a framework that takes seriously the role of affects. Such a conceptual framework has important pedagogical implications for how to address fanaticism in education. This essay suggests that it is crucial to invent pedagogical strategies that are rooted in a reconceptualized notion of fanaticism that pays attention to its ethical, political and affective dimensions.
本文将狂热重新定义为一种活动,这种活动不依赖于将“狂热”行为谴责为先验的“非理性”。相反,它将狂热理论化为一种反对代议制度的伦理和政治批判方法。它还认为,通过一种不建立情感和理性二分法的方法来理解狂热是至关重要的,这种方法否认狂热者的“非理性”行为。利用情感理论,特别是情感与思维的纠缠,本文强调,在一个重视情感作用的框架内,狂热可以得到更好的理解。这种概念框架对于如何解决教育中的狂热具有重要的教学意义。这篇文章提出,至关重要的是要发明一种根植于重新概念化的狂热观念的教学策略,这种狂热关注其伦理、政治和情感维度。
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引用次数: 0
Cultivating virtue through poetry: an exploration of the characterological features of poetry teaching 以诗立德:诗歌教学特色探析
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-07-03 DOI: 10.1080/17449642.2022.2114062
Kristian Guttesen, K. Kristjánsson
ABSTRACT This paper explores the possibilities of using character education through poetry to cultivate virtue in a secondary-school context. It focuses on the philosophical assumptions behind the intervention development and some implications of the intervention. We explore character education and poetry teaching as a tool for moral reasoning through the means of the method of ‘poetic inquiry,’ drawing also on insights from Wittgenstein. Character education and ‘poetic inquiry’ share similar goals, but are not harmonious as far as theory and methodology goes. It clearly matters what exactly is to be cultivated, and in this paper we show that ‘poetic inquiry’ and character education, if used to foster practical reasoning, can be used as a means of ethical-cum-emotional self-cultivation. What makes both these case-specific approaches effective, and to some extent unique, is the possible employment of creative writing, and the development of the intellectual virtue of creative critical thinking.
摘要本文探讨了在中学背景下通过诗歌进行品格教育来培养美德的可能性。它侧重于干预发展背后的哲学假设以及干预的一些含义。我们通过“诗歌探究”的方法,并借鉴维特根斯坦的见解,探索性格教育和诗歌教学作为道德推理的工具。品格教育和“诗意探究”有着相似的目标,但在理论和方法上并不和谐。培养什么显然很重要,在本文中,我们表明,“诗歌探究”和性格教育,如果用于培养实践推理,可以作为道德和情感自我培养的一种手段。这两种针对具体案例的方法之所以有效,并且在某种程度上是独特的,是因为创造性写作的可能应用,以及创造性批判性思维的智力美德的发展。
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引用次数: 4
Facets of justice in education: a petroleum nation addressing United Nations sustainable development agenda 教育正义的各个方面:一个石油国家处理联合国可持续发展议程
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-03-28 DOI: 10.1080/17449642.2022.2054540
O. Kvamme
ABSTRACT Norway has a complex, even paradoxical, relationship to the United Nations Agenda 2030 and its 17 Sustainable Development Goals. It makes considerable financial contributions to the United Nations and has strongly supported the establishment of the sustainability agenda aimed at promoting global equity and mitigating the ecological and climate crises. Norway is also a prominent petroleum-producing nation. The Norwegian position is explored using an approach that emphasizes justice and education in the sustainability agenda. Three key texts are studied. The first is the objectives clause in the Education Act, the second is an address by then prime minister Erna Solberg at the annual conference of the Confederation of Norwegian Enterprise, and the third are educational assignments published by the Norwegian Petroleum Museum addressing sustainability and climate change. What is decisive is how specific facets of justice are emphasized in ways that detach Norway from tensions, contradictions, and dilemmas involved.
摘要挪威与《联合国2030年议程》及其17项可持续发展目标之间存在着复杂甚至矛盾的关系。它为联合国提供了大量财政捐助,并大力支持制定旨在促进全球公平和缓解生态和气候危机的可持续性议程。挪威也是一个重要的石油生产国。挪威的立场是通过在可持续发展议程中强调正义和教育的方法来探讨的。研究了三个关键文本。第一个是《教育法》中的目标条款,第二个是时任首相埃尔娜·索尔伯格在挪威企业联合会年会上的讲话,第三个是挪威石油博物馆发布的关于可持续性和气候变化的教育任务。决定性的是,如何强调正义的具体方面,使挪威摆脱所涉及的紧张、矛盾和困境。
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引用次数: 1
An ethics of rhythm—reflections on justice and education 节奏的伦理——关于正义与教育的思考
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-03-28 DOI: 10.1080/17449642.2022.2054559
Inga Bostad
ABSTRACT I here explore how an ethics of rhythm can shed light on what promotes and inhibits recognition between people across our vulnerable lives, and the need for a renewal of the philosophy of pedagogy. I argue that philosophy itself has contributed to a certain oblivion regarding how we follow and create rhythmic societies, the need for a more profound and fine-tuned listening attitude as a philosophical-ethical marker, using among others Barthes concept of rhuthmos, Kierkegaards concept of repetition, Herbart’s concept of pedagogical tact and Kristeva’s existential relationship. What forms of imposed rhythms of life can be said to cast light on new ways of living together today? I argue that rhythms affect, shape and set boundaries for interpersonal relationships. Moreover, that they serve as incentives for an ethic, or better; as views, perspectives and concepts to think with when describing the rhythm of the Anthropocene.
我在这里探讨节奏伦理如何揭示在我们脆弱的生活中,是什么促进和抑制了人与人之间的认知,以及教育学哲学更新的必要性。我认为哲学本身对我们如何跟随和创造有节奏的社会做出了一定的遗忘,需要更深刻和微调的倾听态度作为哲学伦理标记,使用巴特的节奏概念,克尔凯郭尔的重复概念,赫巴特的教学技巧概念和克里斯蒂娃的存在关系。哪些强加的生活节奏形式可以说对今天共同生活的新方式有所启发?我认为节奏影响、塑造并设定了人际关系的界限。此外,它们是一种道德或更好的激励;作为描述人类世的节奏时思考的观点、视角和概念。
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引用次数: 3
Responding to wrong doing 对错误行为的反应
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-03-28 DOI: 10.1080/17449642.2022.2054541
Helgard Mahrdt
ABSTRACT I argue that educators, by introducing young people to various ways of responding to wrongdoing, help prepare them for the task of acting in and taking responsibility for the world. I begin by (a) introducing Hannah Arendt’s understanding of the world, the characteristics of action as unpredictable, boundless and irreversible, i.e. the frailty of human affairs. I then move to (b) what Arendt calls the ‘power of forgiveness.’ Forgiving is an action, and as such is free and unpredictable. Moreover, (c) forgiving concerns the person not the deed. To understand the implications of this, I introduce Arendt’s understanding of being a person in distinction to being merely human. I then ask whether all deeds are forgivable, which brings me to (d) the new crime against humanity. Finally, I ask (e) whether one can be reconciled to acts, such as genocide and whether solidarity with the wrongdoer is possible.
摘要我认为,教育工作者通过向年轻人介绍应对不当行为的各种方式,有助于他们做好为世界行动和承担责任的准备。我首先(a)介绍汉娜·阿伦特对世界的理解,即行动的不可预测、无限和不可逆转的特征,即人类事务的脆弱性。然后我转到(b)阿伦特所说的“宽恕的力量”宽恕是一种行为,因此是自由和不可预测的。此外,(c)宽恕涉及的是人,而不是行为。为了理解这一点的含义,我介绍了阿伦特对作为一个人与仅仅作为一个人的区别的理解。然后我问所有的行为是否都是可以原谅的,这让我想到了新的反人类罪。最后,我想问(e)人们是否能够对种族灭绝等行为和解,以及是否有可能声援作恶者。
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引用次数: 1
Justice as rhythm, rhythms of injustice: reorienting the discourse on educational justice. A response 正义是节奏,不公正的节奏:教育正义话语的重新定位。一个响应
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-03-25 DOI: 10.1080/17449642.2022.2054542
C. Schumann
ABSTRACT The academic discussion concerning justice in education tends to center around questions of equal educational opportunity and the (re-)distribution of educational resources. This paper responds to a special issue which collects different approaches to educational justice that move beyond the boundaries set by traditional, hegemonic perspectives in the field. I point to some important strands in which the different papers converge and outline how they attempt to produce a shift in the understanding of educational justice; how they bring into view and touch upon ways of thinking through educational justice which have previously not received attention or been obscured by more conventional paradigms. Different papers do this in different ways, but there is a joint effort to self-critically turn philosophy onto itself as well as a common tendency towards what could be called a shift beyond discourse towards more worldly, materialistic, bodily and embodied notions of justice and injustice.
学术上关于教育公平的讨论往往围绕着教育机会均等和教育资源(再)分配的问题展开。本文回应了一个特殊问题,它收集了不同的教育正义方法,这些方法超越了该领域传统的霸权观点所设定的界限。我指出了不同论文集中的一些重要方面,并概述了它们是如何试图改变对教育正义的理解的;他们如何通过教育公正来审视和触及以前没有受到重视或被更传统的范式所掩盖的思维方式。不同的论文以不同的方式做到这一点,但有一种共同的努力,即自我批判地将哲学转向自身,以及一种共同的趋势,即可以被称为超越话语的转变,转向更世俗的,唯物主义的,身体的和具体化的正义和不正义的概念。
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引用次数: 0
The will to injustice. An autoethnography of learning to hear uncomfortable truths 对不公正的意志。学会倾听令人不安的真相的民族志
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-03-23 DOI: 10.1080/17449642.2022.2054561
E. Beck
ABSTRACT Activists and writers on injustice have highlighted as a structural problem that injustice is experienced differentially. What injustices of privilege lie hidden in my daily academic life? Three deeply discomforting moments relating to Class, climate, and Whiteness privilege, form the core of an account of gradually admitting to my passive acceptance of injustice in the form of privileges from which I benefit. My ignorance has perpetuated privilege despite this not being my conscious will. From this crisis, the paper explores the inner work for healing injustice individually, and the outer work of changing collective habits of dominance within the Academy. A starting point is befriending my will to injustice and facing up to my privileges. Effort needed from White, Middle Class academics ‘like me’ includes uncovering ways in which we benefit from privilege whether or not we want to. Proposals are made for inner growth through building community among academics.
关于不公正的活动家和作家们强调,不公正是一个结构性问题,其体验是不同的。在我的日常学术生活中隐藏着什么特权的不公正?与阶级、气候和白人特权有关的三个令人深感不安的时刻,构成了我逐渐承认自己以特权的形式被动接受不公正的核心,我从中受益。我的无知使特权得以延续,尽管这不是我的自觉意志。从这场危机中,本文探讨了个人治愈不公正的内部工作,以及改变学院内部集体统治习惯的外部工作。一个起点是与我对不公正的意愿交朋友,并正视我的特权。“像我这样”的白人中产阶级学者所需要的努力包括揭示我们从特权中受益的方式,无论我们是否愿意。他们提出了通过在学者中建立社区来实现内心成长的建议。
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引用次数: 1
When unhappiness is not the endpoint, fostering justice through education 当不快乐不是终点时,通过教育培养正义
IF 0.9 Q1 Arts and Humanities Pub Date : 2022-03-21 DOI: 10.1080/17449642.2022.2054562
Elin Rodahl Lie
ABSTRACT With a specific example from Norway and inspiration from Sara Ahmed’s The Promise of Happiness, this article demonstrates how today’s educational rhetoric lacks the language and will to recognise a key pedagogical dimension in education: what happens when the normative ambitions of education and students meet. At best, teaching students life skills to mitigate their mental health issues is naive. Inspired by Ahmed, such an initiative might actually work against its purpose. At a time when educational outcomes are emphasised in local and international political contexts, I argue that the task of philosophy of education should be 1) to reclaim the significance of the pedagogical dimension in education and 2) to philosophise on what negative emotions such as unhappiness require of education.
本文以挪威的一个具体例子为例,并从萨拉·艾哈迈德的《幸福的承诺》中得到启发,展示了当今的教育修辞如何缺乏语言和意愿来认识教育中一个关键的教学维度:当教育和学生的规范性抱负相遇时会发生什么。往好了说,教学生生活技能来缓解他们的心理健康问题是幼稚的。受到艾哈迈德的启发,这样的倡议实际上可能会适得其反。当教育成果在本地和国际政治背景下被强调时,我认为教育哲学的任务应该是:1)重新确立教育中教学维度的重要性;2)从哲学的角度探讨不快乐等负面情绪对教育的要求。
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引用次数: 1
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Ethics and Education
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