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The Villanova roundtable: A conversation with Jacques Derrida
... Perhaps they recoiled from such an approach for fear that they would only strengthen already powerful punitive attitudes among the general public. It has been confirmed by research 14 that found that anger about crime is a significant predictor of punitiveness and support for punitive policies. Some research 15 has tentatively suggested that a lack of empathy is also associated with punitiveness. ...
... 13 See for example Butler [10]; Standing [54]. 14 Johnson [30]. 15 Gault/Sabini [22]. ...
This article reviews the research into the effectiveness of sentencing in preventing crime in England and Wales. It then discusses the impact that a restorative justice perspective could have on sentencing in criminal cases. It argues that such an approach would enhance the quality of justice for both victims and perpetrators and lead to improved outcomes in relation to victims’ recovery from the harm of crime and to perpetrators’ reintegration and desistance from offending. Greater participation in the process of justice would also increase public confidence in the criminal justice process and reduce the pressure to imprison so many people.
... But as those moments reconstitute in unpredictable ways, without intention or purpose, they can also become something unanticipated, perhaps beautiful, and certainly productive of movement and new thinking. As Derrida (1994/1997), Haraway (1991, and Heidegger (1962) remind us, we are never watching any of this. We are always already it in, moving with the shifting energies and forces, like a murmuration. ...
... But as those moments reconstitute in unpredictable ways, without intention or purpose, they can also become something unanticipated, perhaps beautiful, and certainly productive of movement and new thinking. As Derrida (1994/1997), Haraway (1991, and Heidegger (1962) remind us, we are never watching any of this. We are always already it in, moving with the shifting energies and forces, like a murmuration. ...
This article is the introduction to the special issue, “Work/Think/Play in Doctoral Education.” Similar to its companion issue titled, “Work/Think/Play in Qualitative and Postqualitative Inquiry,” the goal of this issue is not to define, categorize, stabilize, or normalize the processes and practices of inquiry that remain behind-the-scenes of research reports and dissertations. Nor is it to make visible what researchers do when we say we are doing (and learning to do) qualitative and postqualitative research. Instead, we hope the articles in this volume open up conversations about scholars’ work/think/play that goes beyond the scope of the dissertation study and contribute to the continuous re-creation of teaching, learning, and doing postqualitative and qualitative research.
... This 'struggle' towards the Messiah, to say it somewhat illustratively, takes on a certain comportment of fear precisely because of the nature of this kind of temporality. Derrida (1997) says as much, albeit in less theoretical terms, when framing this problematic in the following way: ...
... Yet, Derrida (1997) seems to insist 'there is faith, no doubt' (p. 23), even going on to claim that faith as such has its origins in the structure of messianicity (Derrida, 2002a). ...
In Specters of Marx, Jacques Derrida argues that the category of hauntology should replace the canonical understanding of ontology. By invoking the trope of the ghost, hauntology helps to demonstrate how there still lingers in the absence of a thing, a spectral element that is more real than its corporeal counterpart. Thus, the ontological category of time is replaced by deconstruction with an anticipatory temporality abstracted from the transcultural messianisms of planet Earth, which is called messianicity. By framing this analysis through the epochal deployment of what Derrida coins as globalatinisation, I will argue that the concept of messianicity can be applied to a specific mode of subjective production, subjectivation, to help demonstrate the failings of not only the event of revelation (Offenbarung), but also, by pushing towards its paroxysm in an hauntological spirit, the so-called originarity of revealability (Offenbarkeit) – its still entanglement in the politics of light. Going beyond Derrida here, what this amounts to is a certain ‘hauntology of revealability’ whereby the arrivant, the First, is accepted under the umbrella of the messianic pledge of faith just to have itself doubled by a darker power that has never had to haunt itself into its eschatological or teleological throne.
http://www.tandfonline.com/doi/full/10.1080/14797585.2017.1338600
... 'The accounting acadamic has a responsibility to play a part through critique, in transforming both the institution of the university and the institution of accounting: a responsibility 'to open the institution to its own future' (Derrida, 1997). En in aansluiting daarop: 'The responsibility that accounting academics, and especially critical accounting academics, have to become more engaged with the public sphere has troubled sections of the community for many years (see for example Reiter, 1995 andGallhofer &Haslam, 1997). ...
Vorig jaar is er in diverse gremia gediscussieerd over de bijdrage van praktijkhoogleraren aan het publieke debat over de accountancy. Terwijl toezichthouders, politici, media, bezorgde accountants, de Vereniging van Effectenbezitters en anderen publiekelijk debatteren over de rol van accountants blijken die hoogleraren vooral te zwijgen over heikele punten. Naar de mening van de auteur is het echter gewenst indien ook zij zich laten horen. Met name op die aspecten waarvan belanghebbenden stellen dat het accountantsberoep betere prestaties dient te leveren. Het gaat dan bijvoorbeeld om de bijdrage aan fraude- en boekhoudschandalen en de rol van accountants in de aanloop naar en de ontwikkeling van de financieel-economische crisis.
... The court's ordering of a new trial was not a victory over land, as that case was yet to be tried at the time, but one for justice. "Justice, " Derrida (1997) writes, "is what gives us the impulse, the drive, or the movement to change the law" (130). Justice might also give us the impetus to restore and re-story consciousness of the trauma committed to Indigenous people to history. ...
For educators teaching in an era of apology, Canadian teachers must be both knowledgeable about the historical injustices have transpired, and pedagogically responsive to the day-to-day realities that may obfuscate bringing such conversations into the classroom. For Canadian educators, more teachers are responding to the Truth and Reconciliation Commission’s call to incorporate the histories of Indian residential schooling in K-12 classrooms, which, however necessary, requires attention to the ethical implications that surround such a responsibility. During this paper presentation, we will consider how educators may listen to the lived experiences of others—particularly survivors of Indian residential schooling—through a pedagogy that attends to an ethics of listening. We begin by contextualizing the history of how Indian residential schooling came to be in Canada and frame the significance of truthtelling and oral histories in relation to our work in teacher education. An overview of the Legacy of Hope’s website, Where are the Children?, is also provided, to guide educators to the educative possibilities of using the oral histories from survivors, available online, in their own classrooms. We frame this conversation in light of a turn towards the pedagogical possibilities of emotion—a pedagogy of emotion—wherein the emotional consequence of learning about historical injustices can be purposeful and mobilizing. We suggest that when using oral histories from residential school survivors, the intent should be less about studying and reconciling a past, and more about ethically engaging with counternarratives to implicate oneself in relationship with the story, storyteller and personal lived experience. The possibilities of such listening as ceremony, as we suggest, may in turn be helpful for educators to subtly but impactfully shift their thinking from the victimization of Indigenous experiences in Canada, towards the resilience of Indigenous nationhood in relationship with ethically implicated citizens who bear a responsibility for a collective future.
... On the contrary, it is that which gives possibility to the child and to us as EPs. It is in this light that Derrida (1996) suggests that we are careful and vigilant in our attempts at translation. ...
Educational psychologists (EP) are constantly engaged in diagnosing and labelling children. In this article, we explore this by thinking of the EP as a translator, where the child is translated into psychologised discourse which often results in the allocation of support. This paper questions this act of translation and the role of the EP as the translator. Through Derrida’s writing we point out that this process of translation is not automatic and linear, but is rather complex, uncertain, and aporetic in nature. The EP is caught in a double-bind in this process of translation. We argue that while this could be difficult for the EP, this offers possibilities for transgressions. This article draws upon vignettes from EP practice to question processes of labelling and diagnosis.
... The court's ordering of a new trial was not a victory over land, as that case was yet to be tried at the time, but one for justice. "Justice, " Derrida (1997) writes, "is what gives us the impulse, the drive, or the movement to change the law" (130). Justice might also give us the impetus to restore and re-story consciousness of the trauma committed to Indigenous people to history. ...
In order to understand the role of digital storytelling as a method of praxis with teacher-educators, a case study was implemented over a semester within a large university of technology in South Africa. Central to this investigation questioned how digital storytelling could become entry points into unpacking student perceptions of “self” and “other,” and how such assessments shift as stories unfolded in classroom spaces. Students were tasked with sharing stories with peers from mixed-race groups and languages before voicing their stories as narrators within a digital story each student created for public consumption and as a course requirement. This study offers insight into how personal experience is received across lines of difference and what impact telling one’s history through story influences how students view each other and South Africa more broadly. Findings communicated the digital storytelling process as a healing activity that breaks historical silences. However, in the context of a classroom environment and combined with the interplay of grades, the national curriculum, and trauma, further study regarding the varied uses of digital storytelling as a is required. This research has implications for those who integrate story work into higher education classrooms, prepare teachers, or wish to facilitate communication among diverse groups of students.
... If Marcella had, as she did, a strong ideological vision of her possibilities for an alternative Christian God, that 'God' of her deconstructive imaginings was a disseminating text -it might be called a text/God -that pre-existed in the deconstructive possibilities of différance long before her thoughts about that God of her imagination was formed. Her text/God, deconstruction's text/God, is an incalculable and open version that -like différance itself -is never-ending and unceasing, wholly incapable of moving "toward something other than it, toward a referent" (Derrida, 1997(Derrida, [1976: 158). Marcella's transgressive text/God is very unlike realism's ontologically known entity, a historically biblically-based God-with-fixed-origins living in a metaphysical castle. ...
Marcella Althaus-Reid was a theologian who dared to imagine differently, a thinker whose inventive style brought striking originality to her writings on sexuality and gender, people and God. Her work is remembered most noticeably in theological academia for her conceptual phrase, ‘Indecent Theology’. In this thesis about questions of God, the innovative elements of Marcella’s literary corpus are developed in new ways by placing her academic theories alongside a practical research study undertaken in the alternative milieu of Church of Scotland congregations in Edinburgh. This primary material, which has been analysed through interview and focus group transcripts, together with questionnaire responses, brings revealing insights to frame the emerging tensions between churchgoers and Marcella across the dimensions of its four chapters. In each, the following themes are developed: the ambiguities surrounding questions of asking who God might be; the considerations involved in recognising God’s relationship with the Bible; the exploration of the extent to which sexuality and gender may influence God concepts; and the recognition of the role people play in evaluating their understandings of God in Christianity. Arranged in a rhythmical structure throughout, every chapter is first prefaced by a media-based report which contextualises relevant themes in a contemporary idiom, and is later concluded by a deconstructive postscript that, in fragmentary ways, invokes some critical concepts in the work of Jacques Derrida germane to the particular questions of God pursued in each.
... Like many of their contemporaries, Derrida, Levinas, and Critchley wrestle with, and respond to, a vast array of thinkers from ancient Greece to the present day. Derrida's (1997b) insistence on heterogeneity, on "what prevents unity from closing upon itself, from being closed up" (p. 13), is important because community music practice sets out to encourage musical access through intervention and a resistance to closure. ...
... But there is a point or limit beyond which calculation must fail, and we must recognise that … (Derrida 1997, 19) Following Derrida we want to argue that it is in these moments that the psychologist is just in terms of the psychologist's own being in relation to report-writing. In Force of Law, Derrida (1997) brings about a contrast between law that is deconstructible and justice which is not. Law, which could be termed as procedure, is built within a historical context that is always changing and improving. ...
One of the major tasks of educational psychologists is the writing of reports. Often, all involvement, assessment and intervention culminate in the production of a report. This paper explores critically the tensions involved in writing reports which are closed down in their conformity to requirements of different bodies, while looking for possibilities of openings in this closure. We acknowledge that report-writing is caught in the economies of exchange and the impossibility of gift-giving, based on the writing of Jacques Derrida. This paper will draw upon a small qualitative study of seven experienced school psychologists, and using a Derridian framework, it makes the familiar strange and the strange familiar [Biesta, G., J. Allan, and R. Edwards. 2011. “The Theory Question in Research Capacity Building in Education: Towards an Agenda for Research and Practice.” British Journal of Educational Studies, 59 (3): 225–239.] on the process of report-writing.
Both Durkheim and Derrida think through the ‘structurality of structure’, or the arbitrary and empty nature of a central, onto-theological/metaphysical authority. In response, Derrida articulates a deconstructive ethics and politics that remains continuously open to the infinite alterity of the other and that subverts metaphysical thought. Durkheim, however, concludes that structure is an inherent feature of social life. He argues that all moral systems necessarily contain metaphysical dimensions that deconstruction actively works against, notably through the notion of the sacred. This article discusses Derrida's deconstructive ethics and politics, assesses its claims from a Durkheimian perspective, and argues that deconstruction contains a notion of the sacred in the form of infinite alterity. Deconstruction thus contains a moral authority and is marked by an unacknowledged onto-theology. Derrida's democracy to come thus creates a stable and structured group identity and constitutes a form of what Durkheim identifies as the cult of the individual.
Durkheim et Derrida réfléchissent tous les deux sur la ‘structuralité de la structure’, ou la nature arbitraire et vide d'une autorité centrale onto-théologique/métaphysique. En réponse, Derrida articule une éthique et une politique déconstructives qui restent constamment ouvertes à l'altérité infinie de l'autre et qui subvertissent la pensée métaphysique. Durkheim conclut, au contraire, que la structure est un élément inhérent de la vie sociale. Il argumente que tous les systèmes moraux contiennent nécessairement des dimensions métaphysiques auxquelles la déconstruction s'oppose, notamment par la notion du sacré. Cet article examine l’éthique et la politique déconstructives de Derrida, évalue ses arguments d'un point de vue durkheimien, et argumente que la déconstruction contient une notion du sacré sous forme d'altérité infinie. La déconstruction contient donc une autorité morale et elle est marquée par une onto-théologie non-reconnue. La démocratie à venir de Derrida crée donc une identité de groupe stable et structurée, et elle constitue une forme de ce que Durkheim appelle le culte de l'individu.
This article revisits the debate on the ‘religious and ethical readings’ of Derrida that was instigated by Martin Hägglund’s Radical Atheism . The impasse in this debate can be overcome in a new reading of Derrida’s work that combines the strong elements of the opposing interpretations. At the same time, this new and critical reading exposes an implicit metaphysical desire, a desire without desire, in Derrida’s work, the presuppositions and consequences of which are not well understood in all the other interpretations. This desire turns out to be an excessive desire, which should be balanced with a more contextual approach.
The Oxford Handbook of Music Education offers a comprehensive overview of the many facets of musical experience, behavior, and development in relation to this diverse variety of contexts. While the first volume primarily focuses on children during school-age years, this second volume collects an international list of contributors to explore how music learning takes place outside of the traditional classroom environment. Discussing a range of issues such as music education for the special needs population, music learning in adulthood, and music learning through media and technology these chapters help to broaden conceptions of music and musical involvement.
In ‘Force of Law’, Derrida’s discussion of the ‘unstable’ distinction between law and justice exemplifies the deconstructive double bind and makes this a very significant text in virtue of its juridical, political and ethical import. The first section focuses on Derrida’s deployment of the polysemous term ‘force’. ‘Force’ refers to the enforceability of the law but also to the performative and interpretative foundational violence at the moment when a new order of legality is instituted. In the second section, I argue that Derrida’s insistence on the differential relation between law and justice and on the corollary deconstructibility of the law leads to a critique of the current legal system and its axiomatics. I show that deconstruction appeals to unconditional justice in order to call for an excessive responsibility on the part of the legal system, to broaden the category of subject of law, and to have an impact on the lives of others in the margins of the established political order.
This study aims to articulate how the language of the geography curriculum privileges modernist discourses of global citizenship at the expense of others. Drawing on the work of two critical scholars, empirical data from South Korea reveals how geography education professionals (GEPs) engaged closely with the (re)production of geographical knowledge that perpetuates totalizing and non-inclusive discourses about the world. To achieve a more just geography curriculum, this study suggests that GEPs engage with a contextualized, empirical understanding of students’ engagement with knowledge concerning global others and discuss the politics and ethics of curriculum knowledge, in addition to the responsibilities involved in “writing the world.”
The three kinds of differences distinguished in Emmanuel Levinas’ thinking, along with François Jullien’s relevant elaborations, are utilised to distinguish three ways of contemplating interculturality: “distinction” treats different cultures as different parts of a unity, “strangeness” sees the other culture as exotic and heterogeneous, and “alterity” views the other culture as an ethical object that can never be captured by the subject. However, there are significant differences between Levinas and Jullien’s philosophies. The former emphasises the priority of the other over the self, while the latter emphasises reflection of the self through the other. On the one hand, in cross-cultural communication, “the intelligible common,” the ultimate purport of divergence, can balance the asymmetry between the self and the other in Levinas’ thinking. On the other hand, Levinas’ ethics is also a necessary complement to the idea of divergence: according to Levinas, divergence is bound to occur when the self takes on responsibility for the other. The two strands of thought need to be reconciled and practised in real life Only by returning to the simplicity and complexity of life can Levinas and Jullien’s thoughts be activated. Correspondingly, cross-cultural communication based on alterity and divergence should also be expanded from mere cognitive understanding to living practices. A cross-cultural life will not only expand a subject’s freedom and range of possibility but also work as a strategy to resist capitalist globalisation and its consequences of homogenisation and uniformisation.
The character of the current social problems has long been sniffing with the tricky one about the possibilities and prospects of our future. "Kinets of the social", about which they declare by the happy old-timers, not by the fruit of ruined uyavay. It’s the reality, as it’s a bit of a lyudin in persecution for bazhannyam “mother”, “volodyty” with light. In the first place, it will irrevocably involve those who become the essence of human beings, and life - links with neighbors, their souls, spins-butts. In the format of such "sociality", total abandonment, the theme of harmonious social change, the integrity of social life, but people become one of the most demanded pre-old projects.
In this paper we argue that the dominant model of accountability, which binds it to responsibility, is untenable, and propose a conception of speculative accountability as an alternative. We develop and apply that conception in context of the problematic of the animal as explored in Jacques Derrida’s posthumanism; in Donna Haraway’s critical response to Derrida; in the ethology of Vinciane Despret; and in María Puig de la Bellacasa’s studies of speculative ethics and care. The speculative accountability we propose is grounded in a commitment to responsiveness to the other and to the particularity of situation, and in a recognition that accountability is always enacted in contexts of real uncertainty and incomplete and provisional understandings. This accountability does not at all reject measurement, calculation, and standards of comparison, but it does insist that accountability cannot properly be reduced to the (re)enactment of predetermined routines and the values they carry; it should proceed speculatively through creative experiment, in an open-ended quest of better ways of taking the other into account. We support our contentions with illustrations drawn from ethology and animal studies, and in particular studies of animal husbandry for dairy and meat production. We use the example of accountability enacted in the meat industry through, the audit practices developed by Temple Grandin, to illustrate the application of a real speculative accountability in practice.
This paper highlights correspondences between “Proteus” episode from James Joyce’s Ulysses with its reliance on the figure of metamorphosis as a structuring principle and Derrida’s “Deconstruction” not-yet theorized at the time. It details how Joyce pre-figures the theory itself. While Ovid’s Metamorphoses is mentioned in “Oxen of the Sun”, its configurations take place in the third episode of Ulysses which is devoted explicitly and implicitly to change. Everything is subject to othering and displacement: symbols, thoughts, language and of course the Homeric Odyssey. The metamorphosis motif is an adequate space for Joyce to resolve but also to problematize the dialects of present and past, time and space, self and other, presence and absence, signifier and signified and other Western dichotomies. Joyce alludes to the self-contradictory and destabilizing nature of things as well as the differing/deferral of meaning. While the differing and deferral of meaning is characteristic of Joyce’s writings in general, “Proteus” episode by referring to the shapeshifting God, refers explicitly to the practice of transformation and othering within the sameness and thus in a way pre-theorizes “différance” and becomes some sort of metalanguage for deconstruction. Keywords: metamorphosis, deconstruction, othering, differing, deferral.
This article examines Jacques Derrida's concept of "messianicité sans messianisme" ("messianicity without messianism") as an important example of rethinking the role and nature of religion in the late period of the work of the philosopher. Historical and philosophical analysis demonstrates that the appeal to the problem of messianism is inherent to many Jewish philosophers of the early twentieth century. They tried to develop a concept of time that would maintain full openness to the future and at the same time remember the past. Their work affected the interpretation of messianism in Derrida, because he developed his concept in discussion with Walter Benjamin and Emmanuel Lévinas. As the most general structure of the experience of justice, openness to the undecidable future, and respect for other messianicity do not exclude the religious manifestations of messianism, calling instead for the unceasing deconstruction of their fundamentalist claims.
This is a writing story about becoming. It is therefore about change and about identifying myself—deconstructing myself—as learner always: “Getting smart” “getting lost” and “getting real” eventually as doing what we consider to be the ideal; moral perfectibility and learning as both function and fiction. It is a Deleuzian stumbling nomadic and rhizomatic inquiry into creating community through not and supplements and the displacement of terms: Subject/subjectivity/reconstruction/deconstruction/intersubjectivity/ co-construction/co-deconstruction…—being under erasure. Sentence (de) construction might therefore be sometimes a bit stumbling too. Thinking Deleuze and Derrida and a little bit of Dewey together: DDD + assemblage. A deconstructive auto ethnography, autobiography, youto(o)biography: Writing community, school and ultimately research together hopefully picking up speed in the middle.
This thesis examines a dominant way of thinking that presents itself as control. Such thinking prevails in education, especially where societies are driven by achievement and characterised by the discourse of efficiency. I suggest that this way of thinking inevitably blocks the other – that is, the radically other, which cannot be absorbed or assimilated into the same. The thesis explores ways in which what escapes our grip has an important bearing on education, including on such matters as the consideration of curriculum content. Art and the humanities will be seen as significant spaces where alterity presents and expresses itself, asking for our singular response. Works of art, for example, require us to be sensitive to what we cannot fully comprehend or contain; they unsettle and even disturb our accustomed ways of thinking. Poetic language is the exemplar: characteristically, it resists rigidity and consolidation, and cannot be reduced to merely instrumental purposes. It breaks the closed circle of economies of thought that would insulate themselves from an outside. The aim of this thesis is, by way of exploring such language, to search for and preserve places for alterity, as places that education and philosophy can find themselves again. I attempt to show that acknowledgement of the other should condition not only the practice of teaching and learning but also the practicalities of our social and political lives. Recovering the vitality of language will be seen as a resisting force against the impersonal, neutralised, and neutered language of control. In the end, it is through this that we can affirm the tensions and aporetic problems we encounter in our lives, particularly in teaching. Such affirmation enables the recovery of responsibility in what we say and do, where this is less to do with seeking security and much more a matter of faith.
Derrida’s philosophy is usually known as a form of critique of metaphysics. This article, however, argues that Derrida’s deconstructions do not only dismantle metaphysics from within, but also remain in themselves thoroughly, and problematically, metaphysical. Its goal is to determine exactly where the metaphysical features of Derrida’s work can be found. The article starts with an analysis of Derrida’s understanding of metaphysics, as well as its deconstruction, by explaining the working of différance, mainly focusing on its temporality. Further, it will demonstrate how in the temporization or deferral of différance a metaphysical desire for purity remains effective. In readings of several texts, the mutual interdependence of metaphysics and deconstruction will be sketched. Then the ethical side of deconstruction will be highlighted, both in Derrida’s early work as well as in the slightly different elaboration of différance in the later ethical notions like justice, the gift and the messianic. This results in a distinction of three versions of différance. Finally, a critical discussion of the metaphysical side of deconstruction will be followed by a comparison of different readings of deconstruction and différance.
Despite increasing concerns about the politics of curriculum for certain ideologies of global citizenship, there is scant literature focusing on critical understandings of school geography in relation to global citizenship (GC). This article examines the complicit relationship between dominant discourses of GC and South Korean curriculum policy and world geography textbooks. The language of global others is analyzed via postcolonial and post-structural thinking. Four themes of modernity, dichotomization, discrimination, and objectification emerge. This article articulates the ways in which these link closely to Western discourses of GC by legitimating certain types of geographical thinking while obscuring others.
El texto traducido presenta una reflexión de largo aliento alrededor de la relación deconstrucción y educación.
The idea of a critical theory has colonized the consciousness of academia, and become an integral part of the pursuit of higher knowledge. Competing ideas have thereby become standard bearers in that critical theory acts as a measure of true understanding and/or social rank in institutional settings.
The only problem, however, is that many of the distinct – and competing – theories similarly answering to the description raise two related questions – namely, ‘what is a critical theory?’ and what is ‘critical’ about the ‘theory’ (or theories) in question? The idea of a critical theory is not only itself subject to criticism, it also remains open to questioning and contestation. The following research provides an answer by questioning what has traditionally been taken as given. It addresses a perceived lack in the literature regarding the idea’s standard and/or truth- bearing and interrogates the relation between thought and language in (a) critical theory. The thesis explores the problematic connection between criteria and critique, or the distinct ways in which the relation between thought and language directs contested ideas of a critical theory. It does this by taking each’s measure through competing ontological standards of measurement and evaluation. The relation between the problem of the criterion and the question of being therefore becomes integral.
The problem of the criterion invariably calls into question the rationality of any given ontological scheme and boundary line. Specifically, if a critical reason is to determine the ontological status of ‘beings’, it is forced to acknowledge the way a criterion may itself determine the quality or state (being) of the very objects (boundaries, qualities, relations) in question.
The thesis primarily considers the critical theories of Derrida, Lyotard and Habermas via the circle of understanding. Heidegger and Gadamer pave the way towards the idea of a critical theory via hermeneutics’ conception of the circular relation between thought and language. The thesis moves towards Derrida, Lyotard and Habermas to follow the distinct ways in which the circle calls itself into being and/or question. The thesis's contribution to scholarship is twofold 1) to recall the problematic of hermeneutics as a critical methodology and 2) to act as a stimulus for future research into the question of the direction of fit between thought and language: to what extent do they direct (inform, perform) each other within the circle of understanding?
The aim is to rethink the hermeneutical circle via a consideration of the critical theories in question. The approach is performative in that the competing critical theories are interpreted as parts that form a complex whole, and are understood (questioned) with respect to each other. The critical theorists prove to be ‘critical’ in the following way: in prioritizing linguistic parts over a complex whole – Derrida (the syntactic), Lyotard (the semantic) and Habermas (the pragmatic) – the corresponding critical theories return us to the circle in conflicting ways. The conflict of interpretations directs our questioning accordingly: in what ways do the related moving parts bring forth and/or hold back the complex whole being questioned? We argue that the critical issue between them is a normative conception of our practical and/or linguistic identities (moral being). The methodological approach to the circle therefore serves a critical function in that it is performed (enabled and directed) through the very idea(s) in question.
This paper reflects on a recent participatory installation by the artists’ collective @.ac, entitled Messy Democracy, as a case study to raise questions concerning the ‘distribution of the sensible’ within the neoliberal art school. The project set up a quasi-autonomous artists’ space within Hanover Project gallery 9 April–3 May, 2018 at University of Central Lancashire, Preston. This exhibition functioned as a space of collective pedagogy, co-labour and ‘dissensus’ situated in relation to the wider operation of the department of Fine Art. It also sought to operate as a critical alternative to contemporary models of the art school, rooted in notions of usefulness and romantic self-realisation, but re-structured in the service of ‘commodification’ and ‘financialisation’ in wake of the Browne Report (2010). Most importantly, Messy Democracy represented a ‘theatocractic’ ‘undercommons’ for alternate and counter-hegemonic subjectivities to emerge. However, hierarchical logics, resulting from the hegemonic ‘distribution of the sensible’ stubbornly persisted even within this nascent pedagogic democracy.
Background: In light of growing antimalarial drug resistance in Southeast Asia, control programmes have become increasingly focused on malaria elimination, composed of mass drug administration coupled with prompt diagnosis and treatment of symptomatic cases. The key to a successful elimination programme centres on high participation rates in targeted communities, often enhanced by community engagement (CE) efforts. Social science research was conducted to develop a conceptual framework used for CE activities in the Targeted Malaria Elimination programme, as a cross-border operation in Karen/Kayin State, Myanmar.
Methods: Data was collected from three main sources: (1) participant observation and semi-structured interviews of CE team members; (2) participant observation and semi-structured interviews with villagers; and (3) records of CE workshops with CE workers conducted as part of the TME programme.
Results: Interviews were conducted with 17 CE team members, with 10 participant observations and interviews conducted with villagers and a total of 3 workshops conducted over the course of this pilot programme in 4 villages (November 2013 to October 2014). Thematic analysis was used to construct the nine dimensions for CE in this complex, post-war region: i) history of the people; ii) space; iii) work; iv) knowledge about the world; v) intriguing obstacle (rumour); vi) relationship with the health care system; vii) migration; viii) logic of capitalism influencing openness; and ix) power relations.
Conclusions: Conducting CE for the Targeted Malaria Elimination programme was immensely complicated in Karen/Kayin State because of three key realities: heterogeneous terrains, a post-war atmosphere and cross-border operations. These three key realities constituted the nine dimensions, which proved integral to health worker success in conducting CE. Summary of this approach can aid in infectious disease control programmes, such as those using mass drug administration, to engender high rates of community participation.
This paper undertakes a deconstructive reading of the principles on intercultural education, as introduced and discussed by UNESCO in a document published in 2006. It proceeds from the argument that while these principles have attracted considerable empirical attention, much less is known about the basic ideological assumptions that UNESCO makes in the process of articulating each one of them in turn. With reference points drawn from Derrida’s 1976 deconstruction strategy, the deconstructive reading reveals how the organisation, in spite of its major claims, actually erases difference through recommendations that seek to promote social cohesion and peace. That is, even though the UNESCO document supports throughout the right to be different, self and other still run the risk of becoming one and the same should they endorse the guiding principles proposed. The paper concludes with the broader implications that can be drawn from this reading to help continue discussions about intercultural education at the local and international standard-setting levels.
Accusing someone of committing a crime arrests everyday social relations and unfurls processes that decide on who to admit to criminal justice networks. Accusation demarcates specific subjects as the criminally accused, who then face courtroom trials, and possible punishment. It inaugurates a crime's historical journey into being with sanctioned accusers successfully making criminal allegations against accused persons in the presence of authorized juridical agents. Given this decisive role in the production of criminal identities, it is surprising that criminal accusation has received relatively short shrift in sociological, socio-legal and criminological discourses. In this book, George Pavlich redresses this oversight by framing a socio-legal field directed to political rationales and practices of criminal accusation. The focus of its interrogation is the truth-telling powers of an accusatory lore that creates subjects within the confines of socially authorized spaces. And, in this respect, the book has two overarching aims in mind. First, it names and analyses powers of criminal accusation - its history, rationales, rites and effects - as an enduring gateway to criminal justice. Second, the book evaluates the prospects for limiting and/or changing apparatuses of criminal accusation. By understanding their powers, might it be possible to decrease the number who enter criminal justice's gates? This question opens debate on the subject of the book's final section: the prospects for more inclusive accusative grammars that do not, as a reflex, turn to exclusionary visions of crime and vengeful, segregated, corrective or risk-orientated punishment. Highlighting how expansive criminal justice systems are populated by accusatorial powers, and how it might be possible to recalibrate the lore that feeds them, this ground-breaking analysis will be of considerable interest to scholars working in socio-legal research studies, critical criminology, social theory, postcolonial studies and critical legal theory.
The futility of conceptualizing cultural 'identity' by means of a monolithic notion of identity is addressed here with the aid of the theory of the subject formulated by the poststructuralist psychoanalytical thinker, Jacques Lacan. It is argued that, as long as a one-dimensional concept of identity is maintained – whether of cultural, linguistic (group-) identity, or of individual identity – no justice can be done to the historical development or revision of identity, in so far as it unavoidably leads to the incarceration of cultures and individuals within prescriptive limits. Lacan's conception of the subject – as indeed that of other poststructuralist thinkers, including Derrida, Foucault, Lyotard and Kristeva – arguably provides the requisite means to come to terms with complex structures such as human identity. Accordingly, Lacan's three so-called 'imagoes' or family complexes, the constitutive role of the mirror stage, the significance of narcissism and of aggressivity, as well as the distinction between the je and the moi are scrutinized with a view to demonstrating that these conceptual constructs enable one to account for the characteristic incompleteness of individuals as 'subjects of becoming', and, finally, also for democracy as political process.
This book advances a new reading of the central works of Carl Schmitt and, in so doing, rethinks the primary concepts of constitutional theory. In this book, Jacques de Ville engages in a close analysis of a number of Schmitt’s texts, including Dictatorship (1921), The Concept of the Political (1927), Constitutional Theory (1928), Land and Sea (1942), Ex Captivitate Salus (1950), The Nomos of the Earth (1950) and The Theory of the Partisan (1963). This engagement takes place from the perspective of constitutional theory and focuses specifically on concepts or themes such as sovereignty, the state, the political, constituent power, democracy, representation, the constitution and human rights. The book seeks to rethink the structure of these concepts in line with Derrida’s analysis of Schmitt’s texts on the concept of the political in Politics of Friendship (1993). This happens by way of an analysis of Derrida’s engagement with Freud and other psychoanalysts. Although the main focus in the book is on Schmitt’s texts, it further examines two texts of Derrida (Khōra (1993) and Fors: The Anglish Words of Nicholas Abraham and Maria Torok (1976)), by reading these alongside Schmitt’s own reflections on the positive concept of the constitution.
This paper reports on a study of parental involvement in children’s mathematics learning in the context of a series of workshops carried out in four primary schools in the United Kingdom. Previous research suggests that, while there are high correlations between parental involvement and positive student outcomes, it can be difficult to raise student achievement via parental involvement interventions. We suggest that part of the reason for this, at least in relation to mathematics, is that parents experience considerable difficulties in
negotiating school-centered definitions of and approaches to mathematics. We employed a design and analytic approach informed by Derridean concepts including decentering and différance. We encouraged parents to work with their children to “find the math” in everyday life and activity. A significant component of the discussion in each school involved sustained, critical reflection about the meaning of “mathematics” and about parents’ interpretations of parental involvement in children’s education. We made sense of parents’ discussions
during the workshop by offering an account whereby parents grappled with mathematics as a socially constructed domain, dominated by schoolcentered ideology. As parents became more confident in their own analysis of the mathematics in everyday family life, they developed new strategies for sharing this mathematical thinking and awareness with their children. Implications for school parental engagement strategies are discussed.
What are the hidden underpinnings of what may broadly be described as ‘vigilante’ stories, such as those in popular television series or films? What leads one to suspect that there are such out-of-sight presuppositions on which they are predicated, is their lasting appeal, which may be framed in terms of the tension between the ‘law’ and the (moral) ‘Law’, or alternatively, between the ‘law’ and ‘violent justice’. This suspicion is pursued via an examination of the popular, multi-season American television series, Dexter. It is argued that in such films one witnesses the valorization of clearly unlawful acts of murder, which are justified, intra-cinematically, with reference to the inability of the ‘law’, or law-enforcing agencies, to combat a certain kind of crime. In Dexter there is an implicit distinction between the ‘law’ and the ‘Law’, as well as between the ‘law’ and ‘justice’, albeit violently enacted. These narrative nuances are explored in terms of the idea of the complex interbraiding of what are usually seen as mutually exclusive concepts, such as crime and law-abiding activities, and by drawing on the work of Derrida regarding justice, as well as Lacan and Kant on the Law. In particular, it is argued, in the light of what is thematized in this television series, the universalist claims (regarding the ‘categorical imperative’) of Kant’s moral philosophy is there replaced with what one might term the ‘quasi-universalist’ imperative, characterized by complexity. Bauman, Žižek and Kearney further allow one to probe the relationship between these vigilante killings and the ‘monstrous other’.
Feminism. Again? There is now talk that feminism is yesterday’s news, an item to be consigned to suitcases belonging to the historically inclined and the academically obsessed. Politics has moved on, passions have faded, feminism is history. Irrelevant rather than irreverent as far as new generations of women are concerned, feminism, some say, is marked as the rebel whose causes will be left behind, back in the twentieth century.
The construction of children as incompetent in the sense of lacking maturity or independence – hence their inferiority and subjection to adults – by certain influential philosophers, psychologists, and sociologists, or simply by adults, does not do justice to childhood. To return justice to childhood, childhood should be viewed as a self-contained state with distinctive features that are worthy of consideration in their own right rather than as an incomplete state of incompetence relative to adulthood that is considered a complete state of humans, while adulthood should be viewed as a never-ending process of becoming mature that includes rather than excludes childhood. Accordingly, instead of a preparatory stage for adulthood, childhood should be regarded as a vital component in society in whose continuation and evolution it has an important part to play. When exploring how public policies, including those on research, law, and education, can be developed to bring about change in the understanding and experience of childhood, it is noteworthy that these policies should not be founded on taken-for-granted but problematic ideas about childhood, for example, the Piagetian model of child development; otherwise, they run the risk of being counter-productive. In contrast, they should be built on theoretical frameworks that fairly reflect the role played by children in society, such as relationism (on the relationship between structures and agency), the divested power model (on the power relationship between adults and children), socially interdependent theory (on the conception of citizenship), and the theory of communicative action (on the concept of deliberative democracy).
Purpose-Theoretical reconstruction for the sake of deeper and clearer understanding of an important theme in classical philosophy (aporia/euporia) Methodology/approach-Logical critique (and reconstruction); aporetic and euporetic logic. Findings-Using key texts by Plato and Aristotle on aporia and euporia, I attempt to show that Derrida's, and more broadly deconstructive, readings are problematic and require careful and critical reconsideration. Research limitations-A full account of aporia in the work of Derrida is beyond the scope of the paper-so too is a full account of aporia and euporia in the works of Plato and Aristotle. Practical implications-The paper has important implications in terms of our reading and interpretation of important classical texts such as Aristotle's Metaphysics. Originality/value-The paper builds on important research by philosophers like Matthews and on the nature and role of aporia in classical philosophy, just as it extends the author's own critique of deconstructive appropriations of aporia. It argues for the importance of reconstructing our understanding of aporetic and euporetic thinking in order to see it more clearly especially in its classical forms, contexts and frameworks. © 2017 by Emerald Group Publishing Limited All rights of reproduction in any form reserved.
This paper is an exploration of the mostly tacit, or unconscious, motives or influences driving and guiding one's way of teaching and doing research in the social sciences (although it would be valid for teaching and research in the natural sciences too). With the notions of discursive exclusion and hierarchical authority as points of departure, the argument moves to Habermas's distinction between two kinds of 'action', namely, strategic action and communicative action (which are really two ways of communicating, with ethical import), uncovering the teaching and research styles that correspond to these. This leads to Habermas's distinction of three groups of sciences and what he calls their corresponding 'interests' – the empirical-analytical sciences guided by the interest of technical control, the historical-hermeneutic sciences guided by the practical interest in mutual understanding, and the critical social sciences guided by the interest in emancipation. These different kinds of sciences and their corresponding interests point towards different ways of teaching and doing research. The more fundamental question, however, is why different people are attracted to different 'interests'. To answer this, Lacan's theory of the four discourses is invoked – those of the master, the university, the hysteric and the analyst – because they help one understand the different power-relations involved in each discursive position, to which different individuals are attracted. Lacan's theory is further refined and elucidated by means of Derrida's paradoxical distinction between the engineer and the bricoleur, as well as Rancière's distinction among three regimes of art, before the paper concludes with a consideration of Heidegger's 'fourfold' as a touchstone for orienting one's research ethically. Methodologically speaking, the different theoretical lenses
This chapter offers a productive dialogue with Marianne Hirsch’s concept of postmemory, which is confronted here with the question of messianic time and prophetic language in the discourse of Ahmadi youth. The chapter considers the voices of young Ahmadi women in the Toronto region who are engaged in mosque-based religious organizations and who articulate a commitment to piety and spiritual guidance by their khalifa. Guided by an interest in the relationship between affiliative and familial memory structures, Nijhawan discusses how Ahmadi youth create continuities between (transnational) family and belonging to the Jamat. The chapter demonstrates that intergenerational transmission is a complex affair that entails languages of prophecy, dreams, and crisis motifs through which these young women make sense of their everyday and through which they imagine their own (religious) futures.
One of the lessons of the move beyond form is to underscore border-crossing interrelationships that are actually going on in the broader culture, ones that defy easy categories. Such is the case with the musical compositions to be discussed here, with a special focus on Tan Dun’s The Map: A Concerto for Cello, Video, and Orchestra (2003). The meaning of this piece derives from a musical exchange that extends beyond the boundaries of the score, a dialogue that transcends the limitations of time and space.
The deconstructive and complexity-inspired reading given of CSR in Chap. 5 is developed into a theory and model of CSR in this chapter. To this end, a critical investigation of the three components of CSR is presented, namely corporate identity, the nature of the relations between corporations and society (including stakeholders), and the nature of corporate responsibility. The model of CSR that is derived from this investigation depicts the different domains of CSR (namely, the environmental, social, legal, and economic domains) as embedded in one another, and differentially related to one another. It is argued that these domains are interlinked in complex ways with the corporation, which makes it impossible to conclusively define corporate responsibilities. These complexities also frustrate our attempts at managing our CSR obligations, as our current analytic tools are inadequate in dealing with these complexities. A number of management tools that can help in this regard are therefore also introduced, as is a discussion on the leadership approach and responsibilities that support the theory and model of CSR developed here.
The question driving this chapter is: does the technology of orthodox educational research methodologies constrain the conduct and interpretation of a curriculum research project? To investigate this question, I revisit a curriculum project I carried out in an English secondary school in 2008/2009. I worked over a period of 5 months with two geography teachers to develop and teach a curriculum unit for a class of 12–13 year olds. I begin the chapter with the arguments underpinning the enquiry, drawing on the work of three philosophers, Martin Heiddeger, Jacques Derrida and Emmanuel Levinas. I contextualise the school-based curriculum project in the second section, describing its focus and explaining its rationale and the reasons for my involvement. The project was located within two technologies – first, performativity, (school compliance with national curriculum policy and researcher career development), and second, orthodox educational research methodology. Both are driven by a neoliberal politics where the culture of measurability, competition and economism exerts a keen presence. In the third section, I focus on two issues of particular concern which arose: researcher positionality and data analysis, before imagining things differently in the conclusion.
Collective biography writing (CBW) involves the co-construction of narratives of memory. The narrator tells a story which, at the prompting of the co-participants, is suffused with emotional and sensory details as it is re-written. CBW is fundamentally concerned with the social construction of the self, in turns, that enables the possibility of becoming critically aware of ourselves in order to question that which is taken for granted. It is particularly useful in opening up methodological and philosophical spaces in which to discuss questions of justice, equality and diversity in the contexts of education and learning. Focus of this chapter is the narrative Steering the Pilot Boat which illustrates the sort of data generated in CBW and acts as the focus of the interpretations discussed in this chapter. The narrative may be seen as emphasising the autonomy of the girl who is demonstrating what she has learned – here, how to steer the boat – the CBW process enables a poststructuralist interpretation that calls attention to the context-specific contingency of her learning. Steering the Pilot Boat is concerned with informal learning but the insights obtained through this narrative can usefully illuminate more formal teaching and learning situations. Working collectively with narratives can be a powerful tool in becoming aware of how knowledge is constructed, and it is a methodology that is therefore highly pertinent to education and educational research.
This follows the events described in Part One of this narrative. Max Hunter, a West Coast private detective, still conducting an investigation to find the educational category of slow learners at the behest of his client John Williamson, meets his client to discuss the next steps in the investigation. Max engages in some incognito detective work in educational settings and then encounters an injurious interruption to his casework. He then resumes his work, now as a wounded operative, by investigating the history of disability categorization with the help of two prominent critical theorists.
In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.
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