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1.
Abstract

This paper aims to show how to conceive the relationship between educational methods and cognitive modes. Focusing on the difference between Stiegler and Hayles, I will show that it is necessary to invent an educational philosophy for hyper attention. While Stiegler agrees with Hayles’s position regarding attention, he criticizes Hayles for defining attention as duration. According to Stiegler, attention has less to do with duration than with ‘retention’ and ‘protention.’ Based on this phenomenological insight, Stiegler appeals for a need to protect children from this mutation of the cognitive mode. However, Hayles suggests that hyper attention has certain advantages. It is not only a ‘mutation’ of attention but also a new cognitive mode in modern society. Thus, we should invent new educational methods and educational philosophies appropriate to hyper attention in order to bridge the gap between deep attention and hyper attention.  相似文献   

2.
Abstract

Higher education has not been spared from the effects of the disruptive aspects of technology. MOOCs, teach bots, virtual learning platforms, and Wikipedia are among technics marking a digital transformation of knowledge. The question of the university, the foundation of its authority and purpose is more than timely; it is urgent to any future philosophy of higher education. Will the university survive in the future and if so, for what purpose? We examine two philosophers, Jacques Derrida and Bernard Stiegler, who take on this challenge. Derrida, writing at ‘the scene of teaching’, proposes new humanities for a university ‘without condition’, one with increasing autonomy to democratize it further. Stiegler takes issue with him on the conditions of the university of the future. Stiegler offers not an ‘anti-Derridian discourse’ but a ‘deconstruction of a deconstruction’ of Derrida. Stiegler’s critique of Derrida on the role of the professoriate and the university of the future expand the fissure between them. In this article, we argue that Stiegler’s reading of Derrida points to the university not as an anachronistic way of knowing displaced by the digital revolution but as vital to a politics of the spirit in a democratic future.  相似文献   

3.
Abstract

My objective in this article is to consider the implications of Bernard Stiegler’s theory of the neganthropocene for the politics of knowledge and education. Stiegler sets out his theory of the neganthropocene in his recent books, Automatic Society and The Neganthropocene, in order to respond to what he writes about in terms of the entropic conditions of the hyper-industrial society of the anthropocene. In this respect Stiegler extends his earlier work on hominisation, technics, technology, and hyper-industrialisation to take in the concept of the anthropocene and related environmental, ecological concerns. In this article I set out Stiegler’s theory of the neganthropocene, before thinking through the politics of knowledge and education that could make this utopian transformation from an ecologically unsustainable to a sustainable society possible. What would the politics of knowledge of the neganthropocene look like and how would they work in the context of the (global) education system?  相似文献   

4.
Abstract

My objective in this paper is to write a pharmacology of the university by thinking about its relationship to systemic stupidity, intelligence, and the possibility of becoming. Starting with an exploration of the contemporary dystopia of drive-based stupidity imagined by the French philosopher Bernard Stiegler, which I seek to capture through the idea of the humiliation of thought, I look to deepen his response to this situation by suggesting a return to the work of two of his key sources, Martin Heidegger and Gilles Deleuze. My objective here is to use their work in relation to Stiegler’s in order to suggest a utopia of educational becoming. Following my exploration of Stiegler’s dystopia, in the second part of the article I read Heidegger’s philosophy in order to formulate a utopian theory of education becoming, which is sensitive to the possibility of authoritarianism contained in his catastrophic decision to become a member of the Nazi party. Against the dystopic humiliation of thought Heidegger’s turn to Nazism can be seen to represent, I turn to Deleuze in the name of a model of educational becoming that recognises difference in itself, before noting that this philosophical approach has similarly found humiliation in the contemporary neoliberal university dominated by a form of rhizomatic power. Finally, I look to develop a fusion of Heideggerian and Deleuzean approaches to deepen Stiegler’s pharmacological critique of the contemporary dystopia of systemic stupidity and its potential resolution in an educational utopia of invention on the other side of the humiliation of thought.  相似文献   

5.
Abstract

Bernard Stiegler’s concept of individuation suggests that the human being is co-constituted with technology. Technology precedes the individual in the respect that the latter is thrown in a technological world that always already contains externally inscribed memories—what he calls tertiary memories—that selectively form the individual and the collective space of the community. Revisiting Husserlian phenomenology, Stiegler renews the critique of culture industries asserting that imagination and differance have always been technologically mediated, and echoing the Heideggerian anxiety concerning thinking’s over-determination, Stiegler offers an intriguing analysis of the specificity of our age’s technologies while exploring the possibility for political responsibility and educational intervention.  相似文献   

6.
Abstract

In Taking Care of Youth and the Generations, Bernard Stiegler develops an account of the pedagogical responsibilities which follow from rhythmic intergenerational flows, involving the creation of milieus which care for and pay attention to the future, toward the creation of nootechnical milieus. Such milieus are defined by their objects of attention: intellectual life, spiritual life, and political life; taken together: noetic life. Such is the claim Alfred North Whitehead makes when arguing that the sole object of education is life and the creation of an art of life which is itself a rhythmic adventure.

The purpose of this paper is three-fold. First, to clarify the importance of Stiegler’s reading of Aristotle’s notion of the noetic soul in our thinking about the role, purpose, and function of educational institutions in relation to intellective, spiritual, and political life. In this paper, I will fuse this discussion with a Whiteheadian approach to rhythm, developing what I call a ‘rhythmic nootechnics’ in the service of ‘nootechnical evolution’ as, I argue, Whitehead’s approach to rhythm allows to clarify and enrich Stiegler’s reading of Aristotle. Second, and as indicated, to explore the relationship between Whitehead and Stiegler, insofar as the former has become an increasing reference point for the latter, but this relationship remains unexplored in the literature. Third, to apply this concept of ‘rhythmic nootechnics’ to think about what transformations at the level of pedagogy and politics are necessary to reinvent the university from this Stieglerian and Whiteheadian perspective.  相似文献   

7.
Abstract

This article begins from a consideration of this issue’s contention that ‘central to politicized academic projects … is a critique of the cultural power of institutions’ and in particular pedagogical institutions. It argues that is clear enough what the Editor is thinking of here: he names ‘cultural studies’ as his prime suspect and from here it is not too far a leap to imagine that the pedagogical institution at which his ‘politicized academic projects’ take aim is the university. The article concedes that this might all appear to be superficially true, and that much of what is argued in it will up hold this hypothesis. However, the article does not wish to rush too quickly towards an unproblematic equation of cultural studies, or the ‘politicized academic project’ of a critical study of culture with something like a pedagogy of the popular. Equally, it proposes, we must distinguish rigorously between ‘a pedagogy of the popular’, pedagogy able to treat the popular, popular pedagogy, and popular culture as such. In this respect it argues that we would not wish to foreclose the impertinent question of ‘what is cultural studies?’ too early in an understanding of what it might mean to offer an institutional critique that takes the form of pedagogy. Much will depend upon what we mean by these vaguest of terms ‘culture’, ‘education’, ‘power’ and ‘pedagogy’ itself, none of which is at all straightforward even though a certain normative discourse renders such terms the cornerstone of national policy debates through which billions of human and financial capital are routed. The stakes in fact could not be higher in a ‘critique of the cultural power of [pedagogical] institutions’. Therefore, it is crucial that we make the effort to understand, or at least begin to unpack, a conjunction such as the one Bowman offers here that amalgamates ‘politicized academic projects such as cultural studies and politicized work in cultural theory and philosophy’. It argues that we will not be able to progress to a wider schema until we have some leverage on this relation. And this is what this article seeks to provide.  相似文献   

8.
ABSTRACT

In evaluating some of Heaney’s prose writings about the art of poetry – what I have called his ‘Poetics’ – the paper explores how those ideas could enhance the teaching of poetry in the upper post-primary schools. The paper is divided into four closely interconnected sections. The first section evaluates Heaney’s thoughts about the potential centrality of poetry in the English curriculum. In the second section, Heaney’s thoughts about the conflict between ‘poetry’s self-delighting inventiveness’ and ‘the pressures of reality’ are considered, with some complementary attention to a few of Heaney’s own Troubles poems. The third section, in evaluating Heaney’s critiques of some individual poets, registers some of his valuable specific, as well as more general, pedagogical insights. Finally, his prose thoughts about the wellsprings of poetic creativity are examined, together with a brief critique of his poem ‘The Play Way’, which is focused on teaching creative writing in a post-primary classroom.  相似文献   

9.
Abstract

Bernard Stiegler is known as a leading philosopher of technics. He has developed an original interpretation of technics as an externalized epiphylogenetic memory that (1) remembers in the place of the human being, who appears therefore as a forgetful being and (2) is collective and constitutes a technological community, that is different from any ethnical-political community. Stiegler has also examined the social and political consequences of contemporary technology. Technics are not neutral. Contemporary digital technologies claim to inform but more fundamentally they produce pulsions in a way that is destructive to psychic and collective individuation and leads to a generalized proletarianization, where the problem is not biopower or capitalism but lack of attention and desire. Can the digital world become a new public space? Stiegler is quite pessimistic, but in principle, to some extent, it is possible to seize and convert ‘the means of memory production.’ Stiegler's insights are invaluable in the task of evaluating new learning technologies, because he analyzes political community from the double point of view of technology, and of the care of younger generations. In this article, I present Stiegler's philosophical theory and show how it can be applied to education and digital learning environments.  相似文献   

10.
ABSTRACT

This paper draws upon learning from three action research projects conducted as part of a Europe-wide project exploring young people’s social and political participation. Challenging dominant discourses about what ‘counts’ as participation and what does not, the paper explores how, through the action research projects, young people engaged in knowledge democracy in ‘new democratic arenas’. Building upon experiential knowing and creating knowledge and learning through practice, the young people explored their own democratic knowledge production, communication and engagement within a context of shifting discourses of participation, democratic engagement and active citizenship. The increasing preference of young people for more informal forms of participation as lived practice reflects a shift to young people constructing their own modes of participation and ‘remaking democracy’ in their own vision and according to their own needs. By working outside of the confines of normative assumptions of democratic practice and participation, young people exercised their own ‘political’ agency in response to their own priorities, interests and concerns and, in doing so, illustrated that new forms, understandings and practices of knowledge democracy can emerge that reflect the promise of inclusive democratic societies more meaningfully.  相似文献   

11.
Previous research set out to identify and examine practice and provision for young people exhibiting behaviour problems who may have been placed in colleges of further education for a variety of reasons. In this paper, Natasha Macnab, John Visser and Harry Daniels explore some of the implications faced by college staff and examine some of the key themes that emerged from this previous study. The first of these themes concerns ‘college culture’, which is seen as being ‘adult orientated’ and therefore more likely to appeal to young people who are tired of school. Indeed, college staff suspect at times that schools are using the transition to college as an alternative to exclusion for some young people. This form of ‘managed transfer’ raises real issues in colleges, especially when some members of college staff do not yet appreciate the ‘appeal of teaching young people with social, emotional and behavioural difficulties (SEBD)’, regarding them as ‘disaffected’ and ‘switched off’ from education. The authors of this article note the need for ‘skilled and committed adults’ to build relationships with these young people in order to promote their social inclusion. They argue that this work will require professional development for staff but will have real benefits for the young people concerned.  相似文献   

12.
Abstract

Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to Heidegger's thesis. Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. The fall, or failure, is doubled in the myth of Prometheus, and is at the root of all cultures. Since the onset of Information Technology, the acceleration of life is disorientating our Being. I argue the fall in both Heidegger and Stiegler has encaptured their imagination. Education is vital for generating the imaginary, along with the ability to think critically, and ensures the authenticity of political processes, but as importantly, it helps us to imagine the future beyond the Armaggedon scenarios of climate change, and ecological devastation. The Arts and Humanities are at the core of generating a new future.  相似文献   

13.
Denying the sexual subject: schools' regulation of student sexuality   总被引：3，自引：0，他引：3  
This article examines some of the discourses and practices through which schools produce and regulate student sexual identities. It suggests that schools' ‘official culture’ can be seen as a discursive strategy which identifies a preferred student subject that is ‘non‐sexual’. This preference is communicated through the contradictory nature of discourses and practices which constitute ‘official school culture’ around student sexuality. These discourses work to simultaneously acknowledge student sexuality and position young people as ‘childlike’. Through the tension created by these contradictory positionings, schools can be seen to undermine the kind of sexual agency that young people might access to support their sexual well‐being. It is concluded that schools' deployment of discourses around sexuality produces student sexual positionings that may in fact dilute sexuality education's ‘effectiveness’ (in terms of the production of sexually responsible citizens).  相似文献   

14.
Abstract

At first glance a Russian anarchist’s revolutionary address to the youth of his day made in the late 19th century and the address to youth made by a contemporary French philosopher may appear to have little in common as their context and era are ostensibly very different. How would Petr Kropotkin’s address be understood in our time? Are Kropotkin’s concerns the same as those raised by Bernard Stiegler? Could Kropotkin speak of universal concerns, a sense of elevation and sublimation not governed, undermined or circumvented by digital relations, calculation or algorithmic determination? I find a mutual concern with the coming into maturity of youth, but, I am concerned that as we are passing through an epochal and revolutionary transformation driven by digital and cognitive capitalism and in our toxic and crisis-ridden milieu, Kropotkin’s rhetoric would inevitably fall on deaf ears? Is his rhetoric on revolution anachronistic? How would his rhetoric be crafted for a youth seemingly indifferent to the plight of fellow brethren? Is it conceivable that the humanist-inflected prospects of youth so vaunted by Kropotkin have now been devastated by the inhuman and nihilistic tendencies of the so-called miscreant, ‘blank generation’ as described by Stiegler? True, while it is difficult to calibrate the vision of youth affirmed in Kropotkin with the fear of youth in Stiegler, and, despite differences in episteme, tradition and political orientation, both thinkers I think are concerned with the trials and tribulations of youth and both hold out the prospect of the not-yet of youth, of the coming into being of the maturity of youth, of Aufklärung. It is this shared focus I wish to examine further.  相似文献   

15.
Abstract

This paper explores young people’s perceptions of the role and value of shared ‘gathered’ silence in the corporate life of a school community. It draws on a small-scale qualitative investigation in a Quaker school setting. There may be particular things to learn about the practice of stillness and silence inherent in the ethos of a Quaker school. The silence referred to in this discussion of its value in schools is a rich, positive ‘strong’ type of silence. This study suggests that shared silent spaces can be both personal and interpersonal. In terms of the former, they may offer valuable opportunities for young people to be still and open to their inner life. Regarding the latter, interpersonal shared community silence may enhance a sense of closeness and connection to one another and perhaps offer some opportunity for freedom from the intrusion of the ‘noise’ of everyday life and the demands of others.  相似文献   

16.
Abstract

This narrative synthesis based on a literature review undertaken for the project ‘Creating Citizenship Communities’ (funded by the Esmée Fairbairn Foundation) includes discussion, principally, about what research evidence tells us about young people’s definitions of community, of types of engagement by different groups of young people, actions by schools and what they might do in the future to promote engagement. Community is seen as a highly significant and contested area. Young people are viewed negatively by adults but are in some contexts already positively engaged in communities. There seem to be gaps in the literature about what young people understand about community. There is, broadly, some consensus about how to promote engagement.  相似文献   

17.
ABSTRACT

This paper charts the experiences of a group of young people and their involvement in a local government initiative to engage young people in public decision-making. Activated through a youth leaders’ council that sought to influence and inform local government decision-making, the participating young people were given responsibility for enacting focus projects in collaboration with local government personnel. However, this method of simply bringing young people together with local government decision-makers did not automatically alter the way that decisions came to be made and ironically resulted in interactions that went some way to further reinforce existing perceptions of young people as incapable in situations of public administration. This paper reports on a case example detailing an interaction between the youth leaders and local government councillors, and will suggest that the experience of the young people involved in the youth leaders’ council can be understood against a dynamic of ‘constraint’.  相似文献   

18.
Abstract

This paper focuses on the ‘mainstreaming’ of charities into schools. There have been growing concerns about the permeation of business and business values in education, but relatively little attention has been paid to the ways in which schools are increasingly engaged in the ‘business’ of fundraising for charities. Drawing on survey data from the WISERDEducation Multi-Cohort Study (WMCS), the paper outlines young people’s relationship with charities. The data show that young people have a high degree of engagement with charities, in which schools play a significant part. There are likely to be many positive aspects to this engagement, inasmuch as it fosters and reflects young people’s sense of collective responsibility. However, there are also issues about the extent to which this high level of involvement marginalises other approaches to promote the social good and increases the permeation of business values and business into school. The paper concludes that the current mainstreaming of charities into schools is not necessarily a self-evident ‘good’ and that this under-researched phenomenon deserves greater critical attention within and outwith schools.  相似文献   

19.
Abstract

The student as consumer has emerged as a common motif and point of contestation in educational philosophy over the past two decades, as part of the critique of the neoliberal educational reform agenda that followed Lyotard’s (1984 Lyotard, F. (1984). The postmodern condition: A report on knowledge. Manchester: MUP.[Crossref] , [Google Scholar]) mapping of the postmodern condition. In addition, the consumer-orientated student has assumed a problematic presence in secondary-school classrooms and higher education institutions, a fact that has led to the general lament for the dehumanisation of education under a market logic. Expanding upon these narratives of ‘loss’, Bernard Stiegler’s account of the student as consumer builds upon the Lyotardian view to reveal the neurological, generational and psychical implications of what he terms the ‘battle for intelligence’, which is a result of the proletarianisation of knowledge via the imposition of marketing technologies on the psyche of the youth. This leads not only to a consumer mind-set co-opting education, but a process of ‘short-circuiting’ disrupting the educative process itself. This article will consider Stiegler’s apocalyptic vision of youth malaise in comparison to the previous notion of students as consumers in the classical and Marxist narratives he revises. It will then outline the new challenges this poses to contemporary educators, as well as the possibility of translating his utopian call to action to pedagogical practice, both of which constitute the 'problem of now'.  相似文献   

20.
In response to Helmut Heid's critique of domesticated philosophical critique, I focus on the metaphor of domestication, which is central to his article. Drawing on the work of Jacques Derrida, I offer a deconstructive critique of the opposition between domesticated and undomesticated critique, arguing that a clear conceptual demarcation between the two is impossible, and that ‘domesticated’ and ‘undomesticated’ critique always carry each other's traces. I explore connections between the undomesticated and das Unheimliche (Freud's ‘Uncanny’), as well as differences between Helmut Heid's and Paulo Freire's interpretation and use of the concepts of ‘domestication’ and ‘liberation’. Lastly, I examine how educators might go about a pedagogy of critique. I argue that critique can and should be understood and taught as a tradition, but one that is heterogeneous rather than monolithic. A careful reception of this translated and metonymic tradition of critique will enable students to see the spaces in which new critique—and critique of critique— is possible.  相似文献   

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