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41.
Kevin Corrigan 《Interchange》2005,36(1-2):179-198
This paper argues that a view which has come to be accepted in modern times, that ideas or thoughts are discrete items of information or concepts from which all feeling and movement must be radically extirpated, if not exorcized, represents neither some of the more subtle trajectories of earlier thought in the Western world nor, in particular, the dynamic thinking of Bergson and Whitehead. The thought of Bergson and Whitehead plunges one radically into movement, connectedness, newness, and unfinishedness in such a way that Whitehead, for example, proposes an entirely new view of education, according to which the holy engagement of the idea in the tender movement of understanding contrasts sharply with the ritualized mutual slaughter that lurks not so inconspicuously in the shadow-sides of our educational systems. 相似文献
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Robert Regnier 《Interchange》1997,28(2-3):245-252
The notion of learnings, which has assumed a currency in educational discourse over the last decade, appears to be based in a scientific materialist world-view. By transforming processes of learning into material entities in this semantic turn, it is possible to advance a discourse about the results of schooling without considering what the processes of learning and educating are. The transfer of learning to entities serves the current ideologies of quantification and the language of mathematics in education. By using Alfred North Whitehead's notion of the fallacy of misplaced concreteness, this paper reviews how the notions of "learnings" and the quantification of education are a function of high-level abstractions that do not reflect the immediacies of learning. 相似文献
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Maria Tamboukou 《Journal of educational administration and history》2016,48(2):136-147
ABSTRACTUnderstanding and action are central themes in Hannah Arendt's thought and an idea that runs throughout her work is that whenever human beings act, they start processes. It is in this light that she saw education as a process whose aim is to make human beings feel at home in the world. Given the centrality of process in understanding action, early on in her work, Arendt reflected and drew upon the ideas of Alfred Whitehead, the philosopher of process. Education in his thought is an art and an adventure whose object should be to enable students to grasp the process of life itself and imagine different worlds. In this light, universities are crucial in creating conditions of possibility for imaginative learning and intellectual adventures. Taking action, process, imagination and adventure as my central ideas, in this paper, I make connections between Arendt and Whitehead in an attempt to think about education within and beyond ‘dark times’. 相似文献
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Jan Van Der Veken 《Interchange》2000,31(2-3):319-334
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Conor Heaney 《Educational Philosophy and Theory》2020,52(4):397-408
AbstractIn 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