This paper heeds the advice of EPAT's editor, who said he 'will be happy to publish further works on Heidegger and responses to these articles' after introducing four articles on Heidegger and education in the August, 2005, issue. It discusses the papers in order of appearance critically, for none of them shows understanding of Heidegger's writings and descriptions of human existence in his most important work, Being and Time, nor the work of the internationally recognized educational philosopher who has written (...) about educational problems using Heidegger's perspective over the past forty years and that should be considered in any application of Heidegger's thought to education if educational philosophy is to become a cumulative discipline. Because philosophy of education is notoriously non-accumulative and requires far more than referring to education in the first and last paragraphs of an article in order to be about an educational problem or phenomenon, the publications of this scholar in the phenomenology of education are mentioned throughout, as are Heidegger's works, to show how the four authors might have benefited from library research to utilize existing understandings and go beyond them. Finally, some suggestions are made about how to read with understanding Heidegger's magnum opus, Being and Time. (shrink)

The aim of what follows is to explore how to raise the question of Being by way of Heidegger’s phenomenological ontology. Phenomenological ontology is a way of approaching and conducting philosophy exemplified in the work of German philosopher Martin Heidegger’s, and specifically in his magnum opus Being and Time. In preparation to raise the question of Being a more nuanced understanding of Heidegger’s phenomenological analyses on truth and language are summarized. Following, the manner in which Being is referenced is analyzed (...) before considering the way of Heidegger’s phenomenological ontology. In conclusion, existing attempts and continuing efforts into the question of Being in education through phenomenological ontology are shared. At a time when decontextualized and reductive ways of knowing and being are becoming the norm within education, phenomenological ontology offers new possibilities for scholarship and practice. The present inquiry does not offer solutions in the traditional sense but rather traces a path that opens and keeps in tension the question of Being in education in order to support further study. (shrink)

The main argument of this article is that science teaching based on a pedagogy of questions is to be modeled on a hermeneutic conception of scientific research as a process of the constitution of texts. This process is spelled out in terms of hermeneutic phenomenology. A text constituted by scientific practices is at once united by a hermeneutic fore-structure and scattered in a diversity of spaces of representation. The educational questioning that should reveal the interpretative aspects of the textualization of (...) scientific research consists of four groups of issues. The ultimate aim of this kind of science teaching is the education of ?internal critics of science' who are able to make explicit hidden possibilities of doing research. (shrink)

This article explores Derrida's claim that teaching is a deconstructive process. In order to explore this claim, the Derridean concept of "erasure" is explored. Using the concept of erasure, this article examines two important aspects of teaching: the name that teachers establish for themselves, and, teaching against social power from a Derridean perspective. Ultimately, the paper confirms Derrida's claim that teaching is indeed a deconstructive practice.

This paper addresses the concept of play concerning human formation, especially as manifested in the philosophies of Gadamer and Schiller. Gadamer depicted understanding as an organic motion that unfolds through seeing differences and characterized play as a flexible back-and-forth movement or interplay between possibilities and transformations. Schiller structured play as the playful impulse similarly as an interactive moving force that connects the two seemingly oppositional impulses of reason and sensation and lets the two affect the other dialogically. Both Gadamer and (...) Schiller suggest that play, as in essence an inter-play, orients us into seeing more possibilities of making a refreshing sense of our intellectual and perceptual abilities and thereby transfiguring our living being into richer and fuller meaningfulness. (shrink)