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Experimentum Scholae: The World Once More … But Not (Yet) Finished
Abstract
Inspired by Hannah Arendt, this contribution offers an exercise of thought as an attempt to distil anew the original spirit of what education means. It tries to articulate the event or happening that the word names, the experiences in which this happening manifests itself and the (material) forms that constitute it or make it find/take (its) place. Starting from the meaning of scholè as ‘free time’ or ‘undestined and unfinished time’ it further explores scholè as the time of attention which is the time of the regard for the world, of being present to it (or being in its presence), attending it, a time of delivery to the experience of the world, of exposure and effacing social subjectivities and orientations, a time filled with encounters. Education, then, relates to forms of profanation, suspension and attention and can be articulated as the art (the doing) and technology that makes scholè happen.
... Additionally, the nomadic conception of identity by Mouffe (e.g., 1994), expressed through the importance of movement across various discursive spaces to avoid fixity or essentialism of identity, required a special method that would account for this dynamism. Drawing on theoretical and empirical work that explores walking as a research method (e.g., Bates & Rhys-Taylor, 2017;Demerath & Levinger, 2003;Gallagher & Prior, 2017;Holgersson, 2017;Masschelein, 2010Masschelein, , 2011Masschelein, , 2019Matos Wunderlich, 2008;Ruitenberg, 2012;Thibaud, 2013), I invited the research participants on a walk in central Riga, thus extending the fieldwork to the city setting. ...
... From the existing literature on the use of walking in social science, I was particularly drawn into the thinking of the educational philosopher Jan Masschelein (2010Masschelein ( , 2011Masschelein ( , 2019 because of his conception of walking as a practice of being 'out-of-position'. His thinking (along with other scholars, whose work is also discussed below) greatly inspired the design of the walk within this study. ...
... observations in the school I started to notice the contextual nature of the performance of difference by the group, which interested me in extending my fieldwork to beyond the school setting to further explore the emerging theme. Drawing on a significant body of theoretical and empirical work that explores walking as a research method (e.g.,Bates & Rhys-Taylor, 2017;Demerath & Levinger, 2003;Gallagher & Prior, 2017;Holgersson, 2017;Masschelein, 2010Masschelein, , 2011Masschelein, , 2019Matos Wunderlich, 2008;Ruitenberg, 2012;Thibaud, 2013), I invited the research participants to join me on a walk in central Riga. To reflect my awakened interest in movement and in a less institutionalised context, I came up with an additional research question -How/does the practice of urban walking change the perception and performance of difference by these young people? ...
This reflexive ethnographic study aims to contribute to the knowledge about minoritised young Russian speakers in Latvia by understanding how a group of young Russophone high-school students (aged 16-18) perceive and perform difference in the context of long-lasting exclusionary minority politics in the country. By applying the theoretical lens of Chantal Mouffe’s agonistic pluralism, the study was able to foreground moments of disagreement and conflict – as opposed to the conventional focus on the moments of consolidation and unity – with ‘the other’. The methodological approach to extend school ethnography to an urban walking experiment allowed to account for Mouffe’s emerging and nomadic conception of identity as well as to observe the group’s engagement with ‘the different’ in a less confined setting.
The study contributes to the pool of previous research in this field by unpacking complexity behind the relations of the research participants with ‘self’ and ‘the other’. The process of perceiving and performing difference by these young people can be described as a balancing act of two contradictory yet complementary behaviours: 1) displacement across various discursive fields in the process of self-making, and 2) fixation – when the research participants perform their difference according to the context and structures of power in place. By being able to navigate complex structures of power, social norms and expectations ‘on the surface’, these young people thus negotiate a ‘backstage’ space where they can be many, i.e., enact multiple, at times conflicting discursive fields in the process of self-making. By depicting the research participants as constituted through multiple subject positions, the study contributes to the critique of binary conception of Latvian society along ethnic lines, as well as to more global issues of democratising minority/majority relations in post-Soviet/post-colonial contexts.
... Meaning that we link the camera and all the inherent (cinematographic) operations of making film with the inherent operations of making school. This will enable us to reconsider the camera practice as a world-disclosing gathering that gives shape to forces that not only enable the acquisition of skills and knowledge, but also gives something in the world the ability to make us think (Masschelein, 2011). In order to elaborate on this, in a second stage we refer to the work of Deligny and more in particular his notion of 'camérer' or 'camering'. ...
... We could say that Diaro di un Maestro operates as an invitation to think of the camera as a practice that makes school real in a way that it creates circumstances of collective exposure and study (cf. Masschelein, 2011). ...
In this contribution we consider the educational potential of the camera as a collective study practice against the background of today’s proliferation of audio-visual media in education. Distinct from scholarship that investigates how the camera can be integrated in education to activate the student in terms of learning, and in terms of socialization or qualification, this contribution re-assesses the educational significance of cinematographic media through a radical affirmation of its potential to make school. To do so, we rely upon the TV-film Diario di un Maestro (Diary of a Schoolmaster) by the Italian filmmaker Vittorio De Seta (1971), and link it with the camera practice of the French filmmaker and pedagogue Fernand Deligny, who uses the camera as a practice that instead of working for, works within the (life) world. These concrete camera practices enable us, not only to reconsider what making school could mean, but also how the camera and its potentiality to make fiction can make school real.
... In this section, we present an overview of the arguments and contributions that have been developed in certain literature in the field of educational philosophy with respect to temporality and the school (Biesta, 2019;2022;Masschelein, 2011;Masschelein & Simons, 2014;Masschelein & Simons, 2015). Based on the etymology of the ancient Greek word skholè (σχολή), this literature emphasises the idea of suspension of time or the possibility of entering another time: the school, not so much as a tangible and historically established institution, but rather as a concept used to inform, mould and give shape to the specific experience of school education, implying a bracketing of occupations, living in such a way as to be able to have leisure time. ...
... Hence, when introducing their exploration and update of the meaning of skholè for the 21stcentury world, Masschelein andSimons (2014, 2015) remind us of several terms associated with the etymology of the ancient Greek word: free time, rest, delay, study and discussion. It can be contended that each class is a temporary unit that can be kairos (Galioto & Moyano, 2023), that is, an opportune juncture for something other than time outside the confines of the school, which is typically filled with quotidian responsibilities. ...
In this chapter, we problematise the connection between the experience of temporality in school and educational justice in the context of the acceleration and proliferation of technology use. Our problematization takes place in three stages. In the first, we conduct a recap and delve into the etymological meaning of school, which is based on the word skholè (σχολή), which denotes free or leisure time. Free time would be a time not yet claimed or determined by society, which implies that education involves giving the new generation a fair chance at their existence as subjects. We then problematise this meaning by introducing communicational technology into the school context and considering the acceleration of time. Using data from a three-year project about the use of communicational technology in Chilean schools, we demonstrate that even though the introduction of technologies and the acceleration of time can facilitate processes and improve communication between families and schools, it does not allow the deployment of different ways of being a teacher and parent, constructing a panorama of injustice. In the final stage, we assert that considering freedom and the suspension of time as a fair chance for our existence as subjects does not mean divesting ourselves of what we are as students, teachers or parents, but rather, it involves embracing the multiplicity of what we represent with regard to this time in school. We propose that this could be a way to break away from the acceleration discussed in the second section.
... Under senare år har dock skolans roll-och plats-specificitet varit en stor diskussion inom den utbildningsfilosofiska forskningen, inte minst i ljuset av två av de samhällsprocesser som utmanar skola och utbildning i många västerländska samhällen idag: marknadiseringen och politiseringen. Om den första processen -marknadiseringen -innebär att rollerna förändras och att föräldrar och elever blir kunder på en skolmarknad, innebär den andra processen -politiseringen -att politiker och policymakare i ökande grad ser skolan som den primära platsen för att initiera samhällsförändring (Smeyers & Depaepe 2008;Masschelein 2011;Masschelein & Simons 2013;Tröhler 2008). Som konsekvens av marknadiseringen ser vi i skolan idag ett ökat fokus på mätning, rankinglistor och resultat (t.ex. ...
... 10 10 Inom kontinental utbildningsfilosofi hämtas ibland inspiration till en sådan pedagogisk idé om skolan som plats eller rum hos den tyskfödda, politiska, tänkaren Hannah Arendt (2016). Hennes distinktioner mellan olika samhälleliga sfärer (som till exempel mellan den politiska och den pedagogiska sfären) har inspirerat till reflektion över skolan som 'övergångsplats' eller rum mellan det privata och det offentliga (Arendt 2016;Masschelein 2011;Masschelein & Simons 2013). Detta rum är fritt från marknadens och politikens Det finns inte utrymme här att redogöra för denna forskningsdiskussion i detalj och det vore att dra allt för långtgående slutsatser att hävda att materialet direkt adresserar ovan nämnda processer. ...
I det här kapitlet diskuterar vi vad som händer när elever i strukturellt missgynnade områden flyttas till nya skolor, utifrån en strävan att bryta skolsegregation. Ofta innebär denna förflyttning att eleverna går från att vara en del av en skola nära hemmet, till att bli en elev på en främmande plats med andra vanor, rutiner och normer. Med utgångspunkt i en förståelse av skolkulturer som ett mångfacetterat fenomen, är syftet med kapitlet att bidra med kunskap om några av de möjligheter och utmaningar som uppstår för dessa elever i möten med de nya skolkulturerna.
... Under senare år har dock skolans roll-och plats-specificitet varit en stor diskussion inom den utbildningsfilosofiska forskningen, inte minst i ljuset av två av de samhällsprocesser som utmanar skola och utbildning i många västerländska samhällen idag: marknadiseringen och politiseringen. Om den första processen -marknadiseringen -innebär att rollerna förändras och att föräldrar och elever blir kunder på en skolmarknad, innebär den andra processen -politiseringen -att politiker och policymakare i ökande grad ser skolan som den primära platsen för att initiera samhällsförändring (Smeyers & Depaepe 2008;Masschelein 2011;Masschelein & Simons 2013;Tröhler 2008). Som konsekvens av marknadiseringen ser vi i skolan idag ett ökat fokus på mätning, rankinglistor och resultat (t.ex. ...
... 10 10 Inom kontinental utbildningsfilosofi hämtas ibland inspiration till en sådan pedagogisk idé om skolan som plats eller rum hos den tyskfödda, politiska, tänkaren Hannah Arendt (2016). Hennes distinktioner mellan olika samhälleliga sfärer (som till exempel mellan den politiska och den pedagogiska sfären) har inspirerat till reflektion över skolan som 'övergångsplats' eller rum mellan det privata och det offentliga (Arendt 2016;Masschelein 2011;Masschelein & Simons 2013). Detta rum är fritt från marknadens och politikens Det finns inte utrymme här att redogöra för denna forskningsdiskussion i detalj och det vore att dra allt för långtgående slutsatser att hävda att materialet direkt adresserar ovan nämnda processer. ...
... Therefore, I am interested in thinking about these concepts of profanation and suspension to reterritorialize this creation-education plane. Thus, Masschelein (2011) suggests that Suspension here could be regarded more generally as an event of de-familiarisation, desocialisation, de-appropriation or de-privatization; it sets something free. The term 'free', however, not only has the negative meaning of suspension (free from), but also a positive meaning, that is, free to. ...
... The work suggests research paths, suggests places with affinity, creating becomes a game of shared deciphering of this voice, of oscillation between obedience-disobedience. I call the concept of profanation described by Masschelein (2011) as not a place of emptiness, therefore, but a condition in which things (practices, words) are disconnected from their regular use (in the family and in society) and hence it refers to a condition in which something of the world is open for common use. In that sense these things (practices, words) remain without end: means without an end, or un-finished. ...
This text intends to think about contemporary choreographic creation in an educational plane. Thus, in the context of theatrical dance and contemporary choreographic creation practices, it establishes a set of axes of reflection on the methods and processes of choreographic creation. It is an investigation that promotes meeting places, as places that relate artistic and pedagogical practices. Methodologically, the field of investigation, is in the interstices of the artist, teacher, and researcher. Therefore, artistic practice is thought as a cartography of experiences in dialogue with an investigative writing to maintain the life and the immanent movement of these unique processes. Where the teacher-choreographer and the student-interpreter are two crucial figures who share the infinitive form of the verb ‘to create’. Thus, the choreographic work is problematized as a place of dialogue between the agents of creation. Namely, the importance of the body and its indeterminacy on the path of encounter. How the unknown destabilizes the process, giving it a valuable fragility in the field of artistic education and the resistance of choreographic work. The creator-interpreter enshrines the possibility of entering a creative process towards a minor world, in a horizontal and collaborative relational scheme. Creation and education are ways of awakening attention to the unfolding of the body and, consequently, to its autopoietic and self-transforming mechanism proposing a new geographical landscape.
... Desde la perspectiva de la ontología (es decir de lo que que la escuela es), la literatura filosófica (Galioto, 2019;Masschelein, 2011aMasschelein, , 2011bMasschelein & Simons, 2010 nos plantea respuestas desafiantes que iluminan aspectos que las políticas educativas que usan el concepto de calidad toman escasamente en cuenta. Masschelein y Simons (2014) y Masschelein (2011a, 2011b argumentan que la escuela es el lugar del otium (Scholé). ...
... Considering these aspects regarding education, we find ourselves closer to a definition of education as 'ex-ducere' as it has been proposed by Tim Ingold, following in this sense to Jan Masschelein's approach on understanding education not as the induction of knowledge on the other's mind but an education of attention (Ingold 2001;Masschelein 2010aMasschelein , 2011. Ingold and Masschelein propose the necessity of considering education as a 'time of attention,' of attending to the world more than framing the world from already given conceptual structures. ...
By considering the position of education as a pharmakon,
highlighting its potential positive and negative effects on
societies by its technical unfolding, the article proposes to
explore the political and pedagogical role that public and
collective performances can have within the public sphere as
political devices for promoting and enacting radical democracy.
To this end, it analyzes a contemporary collaborative
artistic practice, the performance ‘Un Violador en Tu Camino’
(‘A rapist in your path’) by the feminist collective LASTESIS
from Chile, through two main philosophical perspectives:
Bernard Stiegler (1952 – 2020), and his approach to technology,
to art, and education in human societies; and Oliver
Marchart, coming from his conceptualization of art and activism
through the notion of conflictual aesthetics.
... The term school, which is used to designate one of the major educational institutions in our societies, has its etymological origin in the word skholè (σχολή), which refers to free or leisure time (Kennedy, 2017;Masschelein, 2011;Simons & Masschelein, 2014;Murris & Kohan, 2020). Temporality is thus presented as a constitutive dimension of school education. ...
This paper problematizes the experience of temporality in school education and explores its potentialities, examining the implications for educational justice in and for qualitative research. In a first stage, we develop a pars destruens of how the experience of temporality takes place as a transversal dimension of school activities. Using phenomenological perspective as theoretical and critical lens, we show that the objective of this approach is to organize time and experience in a standardized, contradictory, and tense manner; at the same time, we describe a pars construens of the experience of temporality, endowed with a horizon of possibilities: the school as free time that contributes to questioning certain aspects in relation to temporality as a project of progress in education, without failures, without different rhythms. These approaches propose a link between experience of temporality and educational justice that we discuss in the conclusion.
... Come dicevamo precedentemente, il processo educativo e formativo rispetto alla propria strutturazione personale e alla scoperta della propria vocazione non avviene in modo isolato: al contrario, la sua chiave d'accesso essenziale e imprescindibile è data dalle relazioni. Inoltre, il tratto dell'esemplarità che abbiamo descritto precedentemente rispetto alla figura del professore invita a ulteriori sviluppi di ricerca per arricchire le recenti teorizzazioni proposte rispetto alla professione docente (Biesta, 2015a;2015b;Masschelein, 2011;Masschelein & Simons, 2014) con più ampi riferimenti esperienziali. Queste proposte teoriche, infatti, sottolineano, da un lato, l'importanza di non subordinare la capacità di giudizio in un professore a meccanismi burocratici (Biesta) e, inoltre, con Masschelein, ricordano che il docente è contraddistinto da un interesse specifico (in relazione alla disciplina insegnata, cioè ad un modo di approcciarsi al mondo umano) che mette a disposizione degli altri per condurre la propria esplorazione del mondo della vita. ...
What importance do we recognize to the relationship between education and individuality in today’s educational institutions? Recent educational policy choices are increasingly focused on proposing curricula based on the skills to be acquired, (standard) action parameters for schools and on the use of “accountability” devices aimed at verifying the achievement of expected results. Following a similar approach, the individuality of each appears as a neglected element. In this article, the link between education and individuality in school curricula is addressed, according to a phenomenological perspective. The starting point outlines a synthetic picture of the ways in which the philosophy of contemporary education thematizes the issue; then, in a second part, it develops a phenomenological description of the relationship between education and individuality such as to integrate and broaden the contributions of today’s philosophy of education. The article concludes by showing some implications aimed at rethinking the school experience as an opportunity for integral education and suggests indications for possible further research.
... scholè, Fr. école). Without this initial alphabetical technologization of the wor(l)d, it is clear that education and school could not transmit the wisdom of previous generations to new ones in the form of culture (Masschelein, 2011). ...
... Az iskolában olyan megszakított és kiszabadított formában tárul és terül elénk a világ, amely megengedi a vele való kísérletezést, játékot, kiforgatást -és amely ily módon lépten-nyomon az új generációval érkező forradalmi újszerűséget ordítja: nevezetesen, hogy semmi sem szükségszerűen olyan, amilyennek az iskolán kívül mutatja magát. E kísérleti pedagógiákban ezért a tanulás elfuserált, individualizáló és fetisizált koncepciója helyett (amely mindig feltételez valamiféle külső célt, szándékoltsá-got), az irányzat képviselői a vég nélküli (végtelen) kísérletezés (Masschelein 2011), a bütykölés (Lewis and Thurman 2019) és a tanulmányozás-fejtegetés (Lewis 2013) pedagógiai formáiról és azok kommunisztikus gyakorlatairól (Ford 2016) beszélnek. Ezen új pedagógiai formákat pedig épp az teszi lehetővé, hogy az iskola a világ dolgait nemcsak kiszabadítja és kiszakítja a fennálló rendből, hanem azokat közjavakként (commons) rabolja el és teszi újra közkinccsé az iskolai tér-idő szövetében. ...
HU___A pedagógia kérdéseit és problémáit leggyakrabban a társadalomtudományok nyelvén, és még gyakrabban politikai logikák mentén szokás tárgyalni. Ez olyan kérdések felvetését jelenti, mint hogy mekkora a hátrányos helyzetű tanulók aránya, hol tartanak a deszegregációs programok, mióta termeli újra az iskola az egyenlőtlenségeket stb. Én arról szeretnék most beszélni, hogy ezek mellett igenis lehetséges a pedagógiáról pedagógiailag beszélni, és főleg pedagógiai logikák mentén. Míg a politikai logika a társadalmi „születésének” módját jelöli, addig a pedagógiai logika a születés társadalmivá válásának módját jelenti. Más szavakkal, a pedagógiai logika azzal a ténnyel szemben létesített kollektív (és persze politikai) viszonyulásunk módja, miszerint folyamatosan új jövevények érkeznek közös, régi világunkba. A tanulmányban négy olyan, korunkra jellemző pedagógiai logikát szeretnék bemutatni, amelyeknek egy, a megszokottól eltérő, kifordított olvasatát adják a kritikai pedagógia kísérleti irányzatának képviselői, megalapozva ezzel egy újfajta, radikális baloldali pedagógia lehetőségét. Velük együtt azt szeretném képviselni, hogy a pedagógia nem a jövő, hanem a jelen praxisa, amiben fontosabb az, hogy ne tudjunk bizonyos dolgokat, mint hogy mindent tudni akarjunk. Ugyanis ezen a módon szakíthatjuk el akár itt és most is a fennálló rend rabláncait, fittyet hányva isteneknek és uraknak, a társadalom elvárásainak és a forradalmat folyamatosan elnapoló tegnapok reményeinek.___EN___The most common way of articulating educational problems and questions is by speaking the language of social sciences, and using the grammar of political logics. What is the proportion of disadvantaged students? Does this and that project for inclusion appear to be effective? Since when has the school been reproducing inequalities? And so on. What I would like to discuss here is that it is possible to talk about education educationally and along educational logics. While the logic of the political refers to the way the social is born, the logic of the educational signifies the way birth becomes social – namely, our collective and political attitude toward the fact that newcomers are constantly coming into our common and old world. I will present four educational logics characteristic of our epoch, which are discussed in depth by the proponents of an experimentative critical pedagogy. They do understand these logics of the educational in a radically different, twisted way if compared to the mainstream educational discourse, thus laying the groundwork for a new kind of radical left-wing pedagogy. In agreement with them, I want to argue here that pedagogy is not the praxis of the future, but of the present, in which it is more important not to know certain things than to want to know everything, because this is how we can break the chains of the prevailing order here and now: by putting gods and masters into brackets, and ignoring the expectations of the society, as well as the hopes of yesterday which constantly defer revolution.
... To Masschelein (2011), who draws on etymology and scholastics, school is first and foremost a place of and for free time (a notion he derives from one of the different meanings of the Greek word scholè). The principle elements of the school are suspension, profanation, and attention. ...
The purpose of the thesis is to put forth and explore a notion of teaching as a practice of attention formation. Drawing on educational philosophy and the Didaktik/Pädagogik-traditions, teaching is explored as a relational and lived-though practice that can promote, form, and share attention. In the context of teaching, attention is connected to the acts of showing and observing. As such, teaching can be seen as a complex of relations that emerges through the intersection of the intentions of the one who is showing and the one who is observing. This intersection creates a tension between the self-active student and the paths made possible for this self-activity. The pedagogical dimension of this tension can be expressed through the principles of the summons to self-activity and Bildsamkeit. By turning to some key-texts of the French philosopher Jacques Rancière, I explore how the notion of teaching as attention formation can be understood from within a radical relational perspective on education and also how attention itself can be thought of as an educational phenomenon. From this critical relational perspective, where the relation is seen as constitutive of educational situations and where the possibility for uniqueness, difference, and freedom are regarded as central characteristics for a democratic conception (and ethical realization) of education, I interpret Rancière’s notions of intellectual emancipation and partage du sensible as political/aesthetic analogues to the summons to self-activity and Bildsamkeit, respectively. While the event of intellectual emancipation, although constituted relationally, mainly addresses the unique attentive subject, the notion of le partage du sensible draws attention to the larger and shared context in which this event takes place. In the thesis, teaching as attention formation is addressed as a relational phenomenon in which the unique and irreplaceable subject is called into being and is given space to respond to the summons of the surrounding world and to strive against the materiality of that very same world. It is suggested that attention formation might be the educational event when someone, as a unique other, is called into presence and is given room to claim and to speak for his or her interest. It is an event made possible by those teachers who have the sensibility to discover its coming, the courage to let it happen, and the strength to accept the consequences of it.
... UPPMÄRKSAMHET SOM FÖREMÅL FÖR PEDAGOGISK FILOSOFI Inom den pedagogiska filosofin finns en etablerad diskussion om uppmärksamhetens betydelse för den pedagogiska relationen (Rytzler, 2017). Många av de pedagogisk-filosofiska bidragen lyfter fram uppmärksamhet som något annat än en psykologisk/kognitiv process eller en individuell egenskap som skall hanteras av läraren (Tait, 2009;Bradley, 2015;Ergas, 2015;Pierce, 2013) och utvecklar istället en förståelse om uppmärksamhet med hjälp av filosofi, etymologi, skolastik eller genom att närmas sig olika österländska, så kallade, visdomstraditioner (Stiegler, 2010;Masschelein, 2011;Masschelein & Simons, 2013;Todd, 2015;Ergas, 2015;O'Donnell, 2015). Under de senaste åren har uppmärksamhetens betydelse för den pedagogiska relationen lyfts fram bland annat genom olika tolkningar av filosoferna Simone Weil (Caranfa, 2010a(Caranfa, , 2010bRoberts, 2011;Kristiansen, 2012;Lewin, 2014) och Jacques Rancière (Simons & Masschelein, 2010a, 2010bLewis, 2012;Cornelissen, 2010). ...
In this article, I examine how attention can be understood as a teaching phenomenon that can be created, shaped and shared in teaching practice. The article is based on a radical relational perspective on pedagogy and can be seen as a contribution to an established pedagogical-philosophical discussion about attention as a relational phenomenon. The understanding of attention presented in the article is based on a reading of Lars Løvlie's discussions about the pedagogy of place and pedagogical tact. Based on this reading, I show how these discussions can contribute to an in-depth understanding of the basic pedagogical principles of Bildsamkeit and Aufforderung zur selbsttätigkeit, primarily with regard to attention as a basic pedagogical relationship, as it is enacted in the practice of teaching.
... Samtidigt finns det insikt om att betydelsefulla existentiella aspekter i undervisningen som handlar om att elever ges möjligheter att utvecklas som unika personer är omätbara, osäkra och oförutsägbara (Roberts, 2020). Vi behöver återigen uppmärksamma vad undervisning faktiskt handlar om (Masschelein, 2011). Existentiell pedagogik (Saevi & Biesta, 2020) har bidragit till att forskningsfältet relationell pedagogik växte fram (Aspelin & Persson, 2011;Bingham & Sidorkin, 2004) med ett ökat intresse för existentiella frågor inom klassrumsforskning. ...
Utbildning har under de senaste decennierna dominerats av mätningar och rationalitet, vilket har bidragit till att relationella värden har åsidosatts. Syftet med denna artikel är att belysa relationella dimensioner av lärares arbete med utgångspunkt i resultaten i två empiriska klassrumsstudier (Ljungblad, 2016; Rinne, 2014) där pedagogisk takt har använts som teoretiskt analysverktyg ur Lövlies (2007) och van Manens (1991, 2015) perspektiv. I båda studierna utgör intersubjektivitet en central dimension. Genom att spegla studiernas resultat mot varandra framträder en djupare förståelse av komplexa relationella skeenden som lärare är involverade i och måste hantera. I artikeln diskuteras hur begreppet pedagogisk takt skapar möjligheter att synliggöra relationella dimensioner av läraryrket. Mer specifikt visar resultaten hur lärarna skapar en kon-takt med eleverna och synliggör relationella värden som möjliggör att elever kan framträda som subjekt. Vidare belyser artikeln hur pedagogisk takt kan bidra till att komma bortom det förgivettagna antagandet om att läraryrket är ett enkelt yrke. Sammanfattningsvis betonas vikten av existentiella värden i utbildning som en motvikt till att elever objektifieras i mätningarnas tidevarv.
... This is the perspective about time that philosophers have characterized as 'own' (Gadamer, 1977), implying that there are everyday happenings -like a conversation with a friend -that depend on intersubjective rhythms. These experiences surpass chronological comprehensions of time, revealing the value of a pause and the satisfaction of living a present time where there is no need for an outcome other than enjoying that very present (Masschelein, 2011). Schools seem to refer to this type of time through events like 'birthdays', 'book days' and 'grandparent days'. ...
Among the different dimensions of visual experience that schools organize, model and reproduce, time is one of the least researched. Through the analysis of four images from four different elementary schools in Santiago, Chile, this visual essay explores ways in which the visual culture of schools refers to time, both as an organizational variable and as an interpersonal condition that, in turn, can be associated with different pedagogical practices.
... So the design studio, when properly structured, is a place where high levels of creativity are mixed with rigorous critique; where multiple voices are supported and yet where delivery of tangible outcomes is assured. To paraphrase Masschelein, an educational philosopher, the design studio is a unique space that creates a gap between what is possible and what is actual (Masschelein 2011). ...
This paper discusses the opening moves of an international multidisciplinary research project involving researchers from Ireland, Northern Ireland and the US, aiming to address the global problem of end-of-life disposal of wind turbine blades. The problem is one of enormous scale on several levels: a typical 2.0 MW turbine has three 50m long blades containing around 20 tonnes of fibre reinforced plastic (FRP). It is estimated that by 2050, 39.8 million tonnes of material from the global wind industry will await disposal. Whilst landfill is the current means of disposal, the nature of the materials used in the composite construction of wind blades (glass and carbon fibres, resins, foams) means it unsustainable. Hence, the project sets out to deploy innovative design and logistical concepts for reusing and recycling these blades. The project begins within an innovative joint design studio, staged between Queen's University Belfast and the Georgia Institute of Technology, where architecture students will, within the highly-constrained contexts of the blade properties and the potential reuse sites, systematically generate, filter, and prototype a selection of proposals, reusing the decommissioned wind turbine blades in buildings, infrastructure, landscape, and public art. The paper analyzes the potential and challenges of considering this highly constrained and yet multidisciplinary problem within the context of a Masters level Architecture studio. The paper concludes with an analysis of how outcome-driven design problems challenge traditional design studio cultures, acknowledging the need to make processes and ideas more explicit in order to categorise, analyse, rank and refine proposed architectural solutions.
... What does a focus on responsibility for a shared world imply for educational practice? It does not imply that an actual job situation should be replicated in the PBL tutorial; there remains a critical difference between working and studying (Masschelein 2012). However, we should also not throw students in the deep end by asking them to deal with immensely complex situations by themselves. ...
Problem-based learning (PBL) is an innovative educational approach that dates back to the 1960s. However, the twenty-first century goal of sustainable education poses a challenge to PBL, especially as it relates to isolation. Here we discuss the underlying issue of isolation in three respects. First, the information-processing model of PBL depends on generalized skills, whereas real life problem-solving skills involve context-bound cognitive processes. Second, in all models of PBL, the focus on knowledge acquisition for a specific problem improves performance but separates education from the world at large. Third, the existing culture of measurement strengthens the aforementioned isolating effects. In response, we introduce a conceptual approach based on Hannah Arendt’s technical notion of ‘world’. We make suggestions to meet the criteria of sustainable education by reconnecting PBL to our shared world, and emphasizing a responsibility for this shared world.
... An excerpt of the interview with the senior lecturer in CDT epitomises it. This view resonates strongly with Masschelein's (2011) conceptualization of education as a form of "undestined, suspended" time between past and future and with the idea of the university conceived as a permeable time-space shelter, wherein its participants produce, negotiate and re-calibrate their rhythms continually, to recover a sense of purpose and passionate attachment to their experiences. ...
Drawing on Lefebvre’s theorization of rhythm, this chapter presents and dis- cusses rhythmanalysis as a philosophical orientation and as an experimental methodology for social, cultural, and historical research. In particular, it innova- tively deploys rhythmanalysis to explore and investigate the everyday life of the contemporary university. To this end it, critically reviews the methods (and find- ings) of a pilot project that aimed to capture the rhythmic nature of the quotid- ian activities of staff and students at a “modern” university in the West Midlands of England (2017�2018). The novel combination of research methods employed, comprising audio-visually recorded walking interviews, time-lapse photography of three campuses, and of classroom/laboratory/studio teaching ses- sions, is examined to reveal the affordances of rhythmanalysis qua experimental methodology. The concluding section offers a reflection on the intellectual and practical purchase of the rhythmanalytical project while suggesting the possibil- ity to further develop these innovative methods in order to refine current analyses and understandings of the contemporary university.
Academic citizenship and its vital role in building a worldwide academic community are examined in this chapter. Academic citizenship, unlike traditional citizenship education, engages in worldwide collaboration, understanding, and social effects beyond teaching and research. Due to globalisation and interconnection, universities are building networks to share information, collaborate on research, and promote cultural diversity, improving international academic interaction and solving current social issues. Both inside and beyond academia, activism is rising, indicating an increasing connection of scholarship with social progress. The relational ethics of struggle emerges as academics contend with power dynamics in research and teaching. Digital platforms, virtual collaborations, and digital resources have made education more accessible, but they also engender problems and opportunities for academic internationalisation.
This qualitative research study explores how US preschool teachers experience time as they grapple with linear “time for learning” policy initiatives. “Time for learning” positions children's learning as a function of the time children are engaged with learning tasks relative to the time needed for producing effective and efficient learners. This phenomenon is part of the global expansion of early childhood connected to biopolitics in which children's bodies are measured as subjects of governance and childhood becomes a temporal construct centered on society's aspirations and anxieties around children as its future citizens and economic contributors. Using van Manen's approach to interpretive phenomenology with 22 US preschool teachers who provided interviews on their experiences with reforms designed to expand their opportunities to increase the effectiveness and efficiency of learning for children with marginalized identities by providing them more time within the school day (expanding from half day to full day, or 4 days per week to 5), we found several themes: teachers’ loss of professional self, teachers’ loss of authentic self, and teachers disordering and distending “time for learning.” The findings suggest that preschool teachers in the study “played” with time in ways that spoke back to policy constraints yet also paid a price mentally due to efficiency/effectiveness expectations of the reform contexts. The discussion centers on preschool teachers’ experiences in light of older research on teachers’ consciousness and suggests that veteran preschool teachers are positioned uniquely in the struggle to resist the temporal elements of biopolitics and neoliberal reform.
In this paper we want to rethink the educational significance of the novel – and particularly of novel-reading – from the perspective of a ‘meta-novelistic’ reading of Don Quixote, often acclaimed as the “first modern novel”. Our point of departure is double: on the one hand, there is the controversial contemporary phenomenon of “de-reading”, and all the educational discussions which it entails; on the other hand, there is the existing tradition of literary education, which, from different angles, has already extensively reflected upon the (moral, epistemological, ontological) relation between novel-reading, education and subjectification, but which also sometimes seems to have exhausted its means for doing so. To problematize this double starting point in a new way, we propose to revisit the ‘origins’ of the novel and novel-reading, at the dawn of modernity. By exploring the differences between the narratives of subjectification represented by the Cartesian cogito and Cervantes’ Don Quixote, which were near-contemporaries, we try to argue for an educational-philosophical rehabilitation of the latter, if not against then at least beyond the former. In a first movement, and in dialogue with novelists Milan Kundera and Carlos Fuentes, we do so by focusing on the novel as a particular form, or ‘configuration’, of knowledge – one that is by nature experimental and pluralist. In a second movement, we link this to Jean Baudrillard’s famous distinction between “simulation” and “illusion”, claiming that novel-reading qua subjectification always involves a Quixotic practice of adventurous, ‘playful’ and public negotiation between reality and its more or less ‘illusory’ alternatives.
In his ‘Towards the Critique of Violence’, Walter Benjamin introduces the concept of ‘educative violence’ as a contemporary manifestation of ‘divine violence’. In this paper, we aim to interpret ‘educative violence’ by examining other instances where the young Benjamin addresses pedagogical issues. By connecting the concept of divine violence to Benjamin’s ideas of education in tradition and of the schooling of Geist, our goal is twofold: firstly, to comprehend the productive role that violence may play in the pedagogical context, and secondly, to apply it to the conception of schooling presented by Jan Masschelein and Maarten Simons to highlight its relevance to school education. By linking scholastic violence to divine violence, we argue that schools must be defended not despite but because of the violence they inhere. In doing so, we contribute another layer to the defense of the school and offer fresh insights into Benjamin’s notion of divine violence.
The period March 2020–March 2021 marks the time reference for this theoretical study as it denotes the initial surge of the Pandemic, where whole societies were destabilized by the ferocity of Covid-19. Within this context, I posit COVID-19 as a transforming event: one that exhausts worlds. Drawing from Jan Masschelein’s works on Arendt and the architecture of public education, the question at hand is how does Covid-19, as a transforming event, affect and change the very essence of education? I begin by comparing two definitions of crisis, Arendt’s notion of krisis, with philosopher Peter Pal Pelbart’s thinking around crisis, illness, and ‘exhaustion.’ I conclude by identifying an ‘inconsequential’ architectural space, a ‘spandrel.’ This spatial by-product, revealed during the Pandemic, is located within the very design of the ‘perfect’ public school, schole: the Arendtian ‘table.’ This spandrel aligns with Fernand Deligny’s ‘primordial communism.’
Książka jest próbą pedagogicznego odmyślenia Edukacji (pisanej wielką literą) jako czegoś, co jedni ludzie robią innym w trosce o ich człowieczeństwo, albo o świat „ludzkich spraw”, do którego Ci pierwsi zostają zaproszeni, a także próbą myślenia o rzeczywistości w kategoriach edukacyjnych wydarzeń współtworzonych zarówno przez ludzi, jak i nie-ludzi. Jest o tym, że wychowywanie i kształcenie to zawsze również robienie czegoś innego (a właściwie, zawsze najpierw jest robieniem czegoś innego, zanim stanie się edukacją), a edukowanie to nie jedynie oddziaływania na serca i umysły ludzi, ale zmienianie świata na wiele różnych sposobów: to podnoszenie temperatury otoczenia (np. przez ciała uczniów i nauczycieli), to zmiana składu powietrza (zmiana tlenu w dwutlenek węgla), to zmienianie położenia przedmiotów, tworzenie rzeczy, zużywanie energii elektrycznej, to produkowanie spalin… Edukowanie to dodawanie do świata całej masy różnych bytów w tym samym ruchu etc.
Cel mojej książki jest podwójny. Po pierwsze, chodzi o zbadanie podstawowych założeń pedagogiki antropocentrycznej, pokazanie ich konsekwencji i osłabienie wrażenia ich oczywistości. Ta część wysiłku może być rozumiana w kategoriach klasycznej pracy krytycznej w sensie kantowskim. Chodzi więc o poruszenie kwestii warunków możliwości pedagogiki antropocentrycznej. Ważnym zadaniem tej części pracy jest także osłabienie głęboko zakorzenionych i uznanych założeń dotyczących tego, "po co jest pedagogika". Po drugie, chodzi o wskazanie możliwości pedagogiki, która nie byłaby antropocentryczna, lecz oparta na innych zasadach.
Podstawą teoretyczną książki są prace badaczy związanych z krytycznym posthumanizmem, nowym materializmem (Barad, Bennett, Braidotti, Haraway, DeLanda), ontologią zorientowaną na rzeczy (Harman, Bryant, Bogost,), teorią aktora-sieci (Latour, Law, Callon, Mol).
The purpose of my book is dual. First, it is about exploring the basic assumptions of anthropocentric pedagogy, showing their consequences and weakening the impression of their obviousness. This part of the effort can be understood in terms of classic critical work in the Kantian sense. It is therefore about raising the issue of the conditions for the possibilities of anthropocentric pedagogy. About examining what needs to be accepted in order to be able to place yourself inside it in axiological, ontological and methodological dimensions. An important task of this part of the work is also to weaken deeply rooted and recognized decisions regarding “what pedagogy is for”. Secondly, it is about pointing out the possibilities of pedagogy that would not be anthropocentric but based on other principles. The theoretical basis of the book is the work of researchers associated with critical posthumanism, new materialism (Barad, Bennett, Braidotti, Haraway, DeLanda), OOO (Harman, Bryant, Bogost), Actor-Network Theory (Latour, Law, Callon, Mol).
Amidst a steady clamor about “learning loss” during the pandemic, a minority of educators have cautioned we must, in the words of Donna Haraway, “stay with the trouble,” giving children space to grieve, explore, and make sense of a new reality. In this paper I interrogate what it means to stay with trouble and specifically call for what I refer to as wander time to stay with trouble in schools. With the phrase wander time, I reference the 40 years the Ancient Israelites spent wandering the desert after they left Egypt as slaves and before they founded a nation in Israel. Taking a phenomenological approach, I then illustrate the practical implications and the potential of wander time through a study of my then preschool-age son’s yearlong self-directed and adult supported multimedia exploration of Transformers (vehicles in popular culture that transform into robots with human-like personalities). I document how through this exploration, my son articulated fears, stayed with, and made sense of troubles. I close by analyzing the pedagogy of wander time to suggest practical implications for schools.
In this article we consider the current state of teacher professionalism in the neoliberalized context of 21st century education, characterized by intensified cultures of competitive performativity. As part of our discussion, we draw on interview data from early career teachers working in academies in the north of England, setting these alongside Foucault's thinking on friendship as a way of life, in order to explore how teachers' relationships to their professional work, to their colleagues and to themselves might be conceived and enacted otherwise.
School structures, systems and processes, including assessment, are subjected to scrutiny. Their role as “host institutions” for the incorporation of the self and as sites for the production of individualising evidence is analysed. The effects of school practices (both pedagogic and social) on the child’s self and their families are also considered. We examine the impact of the incursion of the self into education on the schools and their personnel and the overall consequences of the intensification of the self. This includes a discussion of the different ways in which students and teachers have come to be known to themselves and to one another.
The author attempts to broaden the educational understanding of care. Starting
from the traditional view of educational care in the category of welfare, he shows
how it is related to the modernist imaginary of the logic of emancipation at the
level of assumptions made about the world. Following the logic of responsibility,
he proposes a different set of references, consisting of the understanding of education
introduced by Hannah Arendt, the morphology of the school by Jan Masschelein
and Maarten Simons, the conceptualization of studying devised by Tyson
Lewis, and the immanent ontology of teaching that the latter author develops
with Joris Vlieghe. Within such a constellation, this essay poses a question about
the care of teaching expressed in the teaching-specific way students and teachers
spend time together, considering that teachers’ attentiveness to what emerges in
studying the world together creates a peculiar relationship with what exists.
This paper primarily aims at conceptualizing a new philosophical approach to literature education, one that we—in the vein of certain pedagogical trends—propose to call “thing-centered”. Point of departure is the ongoing confrontation with a two-sided educational problem: on the one hand, the confrontation with the steady decline of younger generations’ engagements with ‘classical’ literature; on the other hand, that with the unsatisfactory answers which either accept (and even support) this development, in light of the world’s irresistible digitization, or try overcoming it through a more student-centered, ‘biographical’ appropriation of literature. Beyond the more immediate didactical difficulties which this two-fold problem poses, we ask ourselves the question whether it is not time for a more fundamental renewal of our understanding of literature’s contemporary educational significance. In answering this question, for which we turn to such diverse authors as Rousseau, Deleuze and Calvino, it is argued that if education is to continue its care for both classical literacy and literary classics—and not so much against as in relation to ascending digital literacies—a more radically immanent, thing-centered perspective is likely to prove the most sustainable, in the sense of enabling truly new, ‘care-ful’ literary-educational practices to emerge.
We build this work from the memory of the time we stumbled into tulips at city hall. As guard sirens fled off into the night, we wondered, “Maybe we can borrow some.” We ripped handfuls from the ground and ran. “Don’t worry,” we said, “they are too busy to catch us stealing tulips.” Likewise, we get away with this useless project because others are busy doing useful work: exigent, coherent, important work. We support much of that busyness, and at the same time wonder what is lost with all that attention towards usefulness. What we offer here, through a hybrid of reflective, poetic, essayistic and scholarly forms, may be an attempted escape from the obligations of scholarship. It may be indulgent. It may tell the reader nothing, or only what the reader already knows. Yet it is oriented towards an enduring promise. This is the promise of a literary experience, understood as a kind of resonance, ineffable primarily, but nevertheless one that matters. Such a promise is found in the power and possibility of story, through poetic lines that must be broken and conceptual tethers left incommensurable. We enter this space of breaking and unfurling through an inquiry into use.
The question of use and uselessness is one way of holding human contradictions in both hands. By this we mean that we make and leave space for literary and philosophical inquiries considered useless—in that they do not resolve anything—but nevertheless matterful. We suggest that readers meander these curated pages as they \ meander through an art exhibition or a museum. Within a literary exhibition one can wander through pages, spaces, and ideas. Pause. Dwell. Think. We curate a literary home beyond the demands of making something of use and we invite the reader to sit with us. As with an exhibition, possibility cannot be controlled for and so we exist in potentiality acknowledging both its positive and negative potential. Through our use, misuse, and abuse of literature and philosophy, we make ourselves a home in a possibility that can only be offered, not demanded. We manifest this literary home through fragments of philosophy evoked through a series of microfictions.
As scholars, learners, teachers, and writers we are often asked to defend what our writing does. And it is implicitly suggested that knowledge creation is the result. What is the use of a work that cannot promise new knowledge? Literary knowledge may only be one gorgeous possible ordering. It is a practice which produces a kind of knowledge which is no knowledge, which is useless. If we must answer what it is that our writing does we suppose that—if anything—it offers up fictions for philosophizing. We explore a home for this work in scholarly contexts which too often find it useless, which is to say we position uselessness as a concept of value for our work as scholars, writers, and teachers. In the end we name no new uses but fiction; we steal tulips.
Education has become one of the seemingly ubiquitous and omnipotent mega spectacles of our time. Belief in its promises and potentials has taken on an almost religious character in recent decades (the education gospel). Because of the overestimated potential of education, social problems are increasingly solved by promoting increased education. The state is not only transferring social problems to school but is itself pedagogizing social issues. Education has become a remedy for almost every social problem while pointing out the pervasive crisis in education. Reform and innovation thrive against the (rhetorical) construct of educational crisis and failure. What strikes me about this scenario is that it surrounds two asymmetrical positions in education as parts of the same picture. In it, education signifies disease and remedy, failure and solution at the same time. In this article, I argue that exploring such ontologically performative structures in education helps to contest assumptions about the education taken for granted.
This paper attempts to reassess the educational affordances of digital screens, at a time when their educational impact has become incontournable, but is also increasingly growing suspicion. To bypass the redundancies of overly critical theoretical approaches, the paper foregrounds the subjectifying potentialities of the screen’s elusive technological ‘plasticity’. After the introduction, in which some pedagogical misgivings about the digital screen are addressed, we turn to Marie-José Mondzain’s historico-philosophical genealogy of iconoclasm. Trying to make sense of the aesthetic-political ambivalence that shrouded the icon’s screenic agency within a Christian ‘economy of salvation’, and which climaxed in a politics of strictly economic equivalency, we concur with Peter Szendy that this ambivalence still haunts the icon’s contemporary heirs. By pedagogically re-reading Szendy’s alternative account of ‘iconomy’ we are subsequently led to make a case for exceeding neoliberal screening politics through an affirmation of the digital screen’s radical plasticity. Along with Yves Citton, we suggest, in our conclusion, that this post-critical affirmation calls for an ‘iconomical’ practice of care-ful experiments with the screen’s dynamic technologies. Instead of combating or adapting to its aesthetically dazzling algorithms, educational practices are required that allow these algorithmic quantities to qualitatively differentiate the uses that educands make of them.
Denna essä är en pedagogisk-filosofisk betraktelse över hur berättelser kan användas för att initiera etiska samtal i utbildning. Den tar spjärn emot idéer om att etisk kunskap bäst grundas hos barn och unga genom undervisning av etiska principer eller genom att träna etiskt beteende och framhåller istället styrkan i att tillsammans med barn och unga utforska berättelser som engagerar känslor och fantasi men som samtidigt kan leda in i ett djupare etiskt samtal utan på förhand givna svar.
This article discusses interactions and inclusion at a newly built and recently opened secondary free school in England, presenting findings from a qualitative research project carried out in 2016–2018. Free schools were introduced in England in 2010 and enable parents, community organisations, charities and universities to set up their own schools, funded by the government, but entitled to decide on their own curriculum, staffing and admissions arrangements. In this paper, we draw on a combined theoretical framework of social capital and spatial analysis to analyse the way students and teachers at the participating school described interactions in different school spaces, focusing on two main analytical spaces: ‘seeing space’ and ‘connecting space.’ The findings illustrate the socially constructed nature of school spaces and emphasise the importance of different kinds of spaces to ensure the social inclusion of all students.
In this article, after delineating a Deweyan framework that reclaims the autonomy of education against any instrumentalization, while not curtly writing off the vocabulary of instrumentalism, I will address the question of the “what and what for” of education in reference to schooling and, more particularly, to an emerging emphasis on the fact that new technology should result in an overhaul (if not a demise) of the “scholastic” project. By taking my cue from some ideas of Michel Serres, I will espouse a longue durée perspective and will show how the contemporary discourse on a de-schooling via technology is actually the radicalization of the modern gesture of Descartes. At the same time, though, I aim at deconstructing this conceptual device and at showing how a thinking-through-penmanship is operative there so that we can state that the cogito is predicated upon the gesture of handwriting and, therefore, requires schooling as its pre-condition. In this sense, while bringing to a close the most obsolete forms of modern schooling can represent a horizon for educational theory and practice, it would be calamitous to let the “scholastic” project itself come to a conclusion.
In the article I argue that the category of exhaustion constitutes the key to contemporary instrumental education. In my analysis I draw from Sloterdijk’s diagnosis of modern consciousness and the Deleuzian concept of exhaustion.
My contention is that an explanation for a durable rule of market logic can be found in the fact that traditional narratives, that is, narratives which place God or Reason as arche of the world, have expired and exposed the emptiness. The space, not occupied anymore by God or Reason, has become empty and as such needed to be filled in. As this (empty) space cannot be filled by the humanities with their so-called higher values, an economic narrative has taken over this task and, as a further consequence, transformed education into its instrument. However, neither the content of traditional narratives, nor economic ones, directly produce this emptiness, since it is an effect of the exhausted life. In my contribution I argue that a triangle consisting of higher values, economic values and the (empty) space is a sort of trap caused by two ways of being of the exhausted life, that is, by judgement and domination. Moreover, I will attempt to show that a shift to non-instrumental education present in the field of contemporary philosophy of education is also a problem within the exhausted life. In addition, perhaps the only chance to overcome this exhaustion lies in negation, which is found through despair.
Any remarks are welcome! Unfortunately, the text has not gone through proof reading or language editing yet, so please be indulgent to my mistakes. Abstract: This paper is an attempt to formulate theoretically what in practice I experienced as deadlocks and paradoxes in education. This practical experience stems from the ethnographic research I conducted during the past few years in semi-peripheral sites of extreme urban poverty in post-socialist, Central-Eastern European countries, focusing on the everyday educational realities of ghetto schools. In the shadows-beyond the margins-of the society educational issues appear in a radically different, refracted light. This refraction of light is capable of illuminating deadlocks and paradoxes in education which hold us captive, and thus it is helpful for thinking differently about education. Among the deadlocks, paradoxes, and other different forms of ontologically performative structures within the fabric of educational discourse, I'm interested especially in parallaxes. Through playing with four different parallaxes by investigating what "what they do" does to education, my intention is to confront the readers of this paper with impossibilities and cracks in education similar to those I was confronted with in ghetto schools. Since I don't want to (and also can't) offer an easy way out from the captivity of parallaxes, my aim is merely to try to release their captivity in order to allow for thinking about education differently.
This paper reports the experiences of staff, parents, governors and students at a secondary free school in the West Midlands of England in relation to the inclusion of students with special educational needs (SEN). The paper is based on a qualitative research project carried out at a school that opened in 2015, with the explicit aim of examining the extent to which it developed as an inclusive school, particularly for children with SEN. In the paper, we draw on the classic distinction between ‘education’ and ‘schooling’ to identify tensions and overlaps between process and outcome oriented practices and examine the views of different stakeholders on how such practices impact on inclusion. By focusing on the day-to-day practices of the school and linking them to broader notions of schooling and education, we provide a complementary perspective on the current research on free schools, which is overwhelmingly quantitative and focused on admissions.
This is a summary of my dissertation "Crossing the Threshold in the Margins". The central motivation of this research is to contribute to the understanding of transformative teacher learning by focusing on the educational contexts of extreme urban poverty. I develop a concept of “ideology” to use it as an analytical tool in my ethnographic research study. The critique of ideology helps me reveal how pedagogical practices are constrained by ideological illusions. Moreover, I understand transformative education as ideology criticism per se, the fostering of which has a significant potential in the context of urban poverty. Thus, besides trying to grasp the ideological fantasies characteristic of teachers’ pedagogical praxis, I also seek to outline an ideologico-critical gesture in teacher education by facilitating teachers’ engagement with the social and micro-institutional environment of their schools.
The call for a kind of education which can contribute to a sustainable future has resulted in the “education for sustainable development” (ESD) campaign. What is implied here is that a sustainable future can be achieved if people are properly educated. ESD ignores the current, popular perception that the future is non-shapeable and determined regarding sustainability issues; ESD presupposes a necessary understanding of a future that can be formed. The logic of standard education supports the perception of a future non-shapeable through the promotion of competencies designed for flexibility. Nevertheless both systems still conceive of education mainly as training, closing down the future. In this contribution, I argue that ESD needs to take current educational systems and today’s society with their non-sustainable future-building practices into account, because otherwise ESD would not make any difference to the educational and societal status quo. My main objective is to show that education must be thought of as something other than just training: considering education predominantly as subjectification holds the possibility for open and alternative futures. In this article, I discuss the potentials of this understanding (and the notion of an open future) for education with a view to sustainability. I explicitly address an interdisciplinary audience with the aim of raising awareness that education is more than training.
Zaangażowanie materialności w przebieg procesów społecznych, kulturowych, które w ostatnich latach jest problematyzowane w ramach niejednorodnego „zwrotu ku materialności”, wymaga, w naszym przekonaniu, stawiania także pedagogicznych pytań o miejsca rzeczy w procesach edukacyjnych. Przed pedagogami (i nie tylko) stoi zadanie wręcz wymyślania nowych sposobów mówienia o roli materialności w edukacji, które oddałoby rzeczom sprawiedliwość i doceniło ich edukacyjną sprawczość. Książka "Rzeczy - Kultura - Eduakcja" jest wyrazem jednej z pierwszych porób podjęcia tego wyzwania.
This paper investigates the educational dimension of theory, that is, the way theory forms or catalyses human’s relation to the world. This is analysed through the examples of three theoretical standpoints: technology, critique and the philosophy of responsibility. The first two have played their major part in contemporary thought, while the third seems to play a crucial role in currently emerging theories of education. However, the exercise presented in this paper does not aim at apprising one of these standpoints over the others. Rather, it indicates the educational work of theory beyond its application and function.
Modernizacja działania Czasopisma oraz tłumaczenia na język angielski artykułów Ars Educandi na lata 2012-2017 zostały sfinansowane ze środków Ministerstwa Nauki i Szkolnictwa Wyższego z zadania Działalności Upowszechniającej Naukę (DUN).
Zadanie: Wdrożenie modułu redakcyjnego na platformie Uniwersyteckich Czasopism Naukowych - systemu wspomagającego redagowanie i zarządzanie czasopismem naukowym Ars Educandi sfinansowano w ramach umowy 661/P-DUN/2018 z dnia 12.06.2018 ze środków Ministra Nauki i Szkolnictwa Wyższego przeznaczonych na działalność upowszechniającą naukę.
Zadanie: Stworzenie nowoczesnej wersji on-line czasopisma Ars Educandi przez wdrożenie modułu publikacyjnego na platformie Uniwersyteckich Czasopism Naukowych oraz obsługę międzynarodowych baz indeksacyjnych sfinansowano w ramach umowy 661/P-DUN/2018 z dnia 12.06.2018 ze środków Ministra Nauki i Szkolnictwa Wyższego przeznaczonych na działalność upowszechniającą naukę.
Zadanie: Przygotowanie anglojęzycznej wersji ostatnich 6 roczników (2012-2017) czasopisma naukowego Ars Educandi i ich wydanie w wersji online sfinansowano w ramach umowy 661/P-DUN/2018 z dnia 12.06.2018 ze środków Ministra Nauki i Szkolnictwa Wyższego przeznaczonych na działalność upowszechniającą naukę.
What do we do when we raise a child, teach a student, or educate a person as a member of society? For the French philosopher Michel Serres, all of these forms of pedagogy require painful yet exhilarating departures from home and encounters with Otherness. Like a swimmer who plunges into the river's current to reach the opposite bank, the person who wishes to learn must risk a voyage from the familiar to the strange. True education, Serres writes, takes place in the fluid middle of this crossing. To be educated is to become a harlequin, a crossbreed, a hybrid of our origins--like a newborn child, complexly produced as a mixture of maternal and paternal genes, yet an independent existence, separated from the familiar and determined. In this wide-ranging meditation on learning and difference, Serres--the scientist turned epistemologist, philosopher turned moralist, reveler of being a half-breed from every point of view--explores numerous pathways in philosophy, science, and literature to argue that the best contemporary education requires knowledge of both science's general truths and literature's singular stories. He heralds a new pedagogy which claims that from the crossbreeding of the humanities and the sciences a new educational ideal can be born: the troubadour of knowledge. With his agile and poetic voice, Serres has created a meditation of precisely this pluralistic creation, deftly recognizing it as a third party bred not of orderly dialectics but of the destabilizing multiplicity of the present age. Those who know the enormous range and clarity of this thinker will welcome this latest volume translated into English by Sheila Glaser with the assistance of William Paulson. Michel Serres has taught at Clermont-Ferrand, the University of Paris VIII [Vincennes], the Sorbonne, and Stanford University, and has served as visiting professor at Johns Hopkins University. Other works of his available in English translation include Conversations on Science, Culture, and Time (with Bruno Latour), Genesis, and The Natural Contract, also published by The University of Michigan Press. Sheila Glaser is Reviews Editor of Artforum magazine. William Paulson is Professor of French and Chair of the Department of Romance Languages and Literatures at the University of Michigan.
The crisis in education
- H Arendt