排序方式： 共有24条查询结果，搜索用时 781 毫秒
1.
Marianna Papastephanou 《Journal of Philosophy of Education》2011,45(4):597-612
Cosmopolitan concern for the whole world is often treated as oppositional to particular collectivities, to corresponding sensibilities and to the obligations that follow from them. Tensions revolve around demands made upon the self (depending on the emphasis on the local or the global) and infuse educational discourse accordingly. Culturalism approaches the self as a culturally or multiculturally shaped identity, monopolises the terrain of cosmopolitan debate and narrows the scope of cosmopolitan education only to encouraging hybridity of selfhood and to cultivating respect and tolerance of global diversity. In this article, I discuss Jeremy Waldron's conception of cosmopolitan selfhood by drawing on the exemplary status attributed to specific manifestations of hybrid identity. What will gradually emerge from my discussion is, hopefully, a broadening of cosmopolitan demands upon the self and an emphasis on the transforming and reforming rather than the forming or informing significance of cosmopolitan education. This trans/re‐forming significance is attached to a critical positioning of the subject regarding the ethico‐political responsibilities of one's home (‐land, culture, commitments) that often go unnoticed. Doing one's homework is shown to be a precondition for a cosmopolitanism understood within the order of treatment of, rather than agreement with, the Other. 相似文献
2.
3.
Marianna Papastephanou 《Educational theory》2011,61(1):97-115
In this essay, Marianna Papastephanou discusses three books—Michalinos Zembylas's The Politics of Trauma in Education; Sigal Ben‐Porath's Citizenship Under Fire: Democratic Education in Times of Conflict; and Kenneth Saltman's Capitalizing on Disaster: Taking and Breaking Public Schools—from the perspective of the material causality of conflict and of the significance this might have for conflict resolution and the role that education may play in it. Setting out from the Derridean standpoint of spectrality, Papastephanou explores divergences and convergences of Zembylas's critical emotional praxis, Ben‐Porath's counterposition of belligerent and expansive citizenship education, and Saltman's critique of educational programs that capitalize on natural disasters and wars. Papastephanou examines various operations of ontology in an interplay with hauntology (to use Jacques Derrida's terminology) and thus puts forward a critical approach to the contribution of each perspective. 相似文献
4.
Critical Thinking Beyond Skill 总被引：1，自引：0，他引：1
5.
6.
7.
8.
9.
Marianna Papastephanou 《Educational Philosophy and Theory》2013,45(7):718-734
The conception of time that dominates in the educational world of today is that of measurable, invested and managed chronological time. It is the conception of time that corresponds to current priorities such as performativity, global synchronization of educational systems, raising standards and meeting the challenges of the market. The educational transformation of the self and the world, however, requires another conception of time, one that frames another kind of thought and another meaning of education. This article discusses these two conceptions of time by employing the distinction between chronos and kairos. The aim is not to turn this distinction into a dichotomy; instead, the aim is to recuperate the conception of time as kairos and connect it with a desire of philosophy and with education as a lifelong effort towards transformation rather than success. In a complex relation with chronosophy as time management, kairosophy is thus introduced as a critical reflection on lived time. 相似文献
10.
Rawls' Theory of Justice and Citizenship Education 总被引：1，自引：0，他引：1
Marianna Papastephanou 《Journal of Philosophy of Education》2005,39(3):499-518
Political liberalism purports to be independent from any controversial philosophical presuppositions, and its basic principles and features are often presented as the most accommodating of difference and heterogeneity, so long as the latter is not illiberal, oppressive and fanatic. Educational theory welcomes this assumption and attempts to utilise it in citizenship curriculum debates, often in a receptive and arguably uncritical way. I shall critique the above by unveiling the contestable epistemological and anthropological theses underlying Rawls' difference principle and by discussing the conception of education that they ground. I shall draw especially on sociology of education and its questioning of the 'racism of intelligence' in order to show that political liberalism mistakes its self- and world-understanding as a reflection of general and undisputed facts. Further, I shall explain how a more critical perspective would give educational theory a more active role by challenging the so-called 'reproductive' conception of education. I shall conclude by assessing the significance of such a critique for teaching citizenship, putting forward some suggestions for a reorientation of political education. 相似文献