ABSTRACTThis paper discusses the role of objectivity and interpretation within Critical Discourse Studies, arguing that the recognized and accepted situatedness of scholars has implications that are underplayed – to detrimental effect. Following Latour, and admitting the essential role of interpretation in all science, this paper encourages those working within CDS to engage more explicitly with their own roles as interpreters. Arguing for the importance and benefits of such a shift, the case is made for a re-appreciation of the role of (...) interpretation in the rigorous and systematic analysis of texts. Drawing upon insights from translation, deconstruction, and hermeneutics, and analysing a recent interview by the feminist, Germaine Greer, and the angry reactions it provoked from within the Trans community, I argue that CDS scholars should embrace the implications that undertaking a sociopolitical committed analysis brings with it. (shrink)

Deconstruction is often depicted as a method of critical analysis aimed at exposing unquestioned metaphysical assumptions and internal contradictions in philosophical and literary language. Starting from Derrida's contention that deconstruction is not a method and cannot be transformed into one, I make a case for a different attitude towards deconstruction, to which I refer as 'witnessing'. I argue that what needs to be witnessed is the occurrence of deconstruction and, more specifically, the occurrence of metaphysics-in-deconstruction. The point of witnessing metaphysics-in-deconstruction (...) is affirmative: it is an affirmation of what cannot be conceived in terms of the system and yet makes this system possible. To the extent to which education is concerned with the 'coming into presence' of new beginners and new beginnings, it shares an interest with deconstruction. Through a discussion of the role of communication in education I indicate how we might witness the occurrence of deconstruction in education. Through this we may be able to identify openings that can become potential entrances for the coming into presence of new beginnings and new beginners. Such an engagement with Derrida's work is more than the application of 'his' philosophy to the 'field' of education and therefore also has implications for how we think of the very idea of philosophy of education. (shrink)

Deconstruction is often depicted as a method of critical analysis aimed at exposing unquestioned metaphysical assumptions and internal contradictions in philosophical and literary language. Starting from Derrida’s contention that deconstruction is not a method and cannot be transformed into one, I make a case for a different attitude towards deconstruction, to which I refer as ‘witnessing’. I argue that what needs to be witnessed is the occurrence of deconstruction and, more specifically, the occurrence of metaphysics-in-deconstruction. The point of witnessing metaphysics-in-deconstruction (...) is affirmative: it is an affirmation of what cannot be conceived in terms of the system and yet makes this system possible. To the extent to which education is concerned with the ‘coming into presence’ of new beginners and new beginnings, it shares an interest with deconstruction. Through a discussion of the role of communication in education I indicate how we might witness the occurrence of deconstruction in education. Through this we may be able to identify openings that can become potential entrances for the coming into presence of new beginnings and new beginners. Such an engagement with Derrida’s work is more than the application of ‘his’ philosophy to the ‘field’ of education and therefore also has implications for how we think of the very idea of philosophy of education. (shrink)

This paper concerns the issue of the continual arrival of irregular immigrants in Malta and the problems that ensue. The view generally held is that we need to respond to the needs of irregular immigrants by providing services. However, with reference to some of Jacques Derrida's ideas, I argue in this paper that the other /immigrant is not there for us to respond to by creating services to cater for her needs. Through the presence of the irregular immigrant, we are (...) made to question who we are, and are faced with our own vulnerability. We become 'other' to ourselves. This paper uses Derrida's ideas of tensions, trembling, borders and limited and unlimited hospitality, to lay the way for some suggestions of how the education of children can be influenced. In a time when educational discourse rotates around performativity, this paper suggests that space should be made in education for astonishment, surprise and enigmatic experience. (shrink)