In this paper, the authors explore the pedagogical call as an articulated or unarticulated appeal from children in classroom settings and the many facets of pedagogical responsivity as they in vignettes stemming from a research project, funded nation-wide in Austria. While instruction can be planned, the pedagogical call can be understood as an appeal that occurs in medias res, in the midst of an event in the pedagogical situation, and can at best be anticipated. This dilemma of planning for the (...) unplannable is constitutive of the pedagogical relation and addressed in the discourse regarding pedagogical tact in both North America and Europe. In seeking to gain insight into educational processes and learning through the lived experiences of 5th-grade students in Austria’s “New Middle School” reform pilot, researchers were faced with a similar dilemma: How to capture the experiences of others, of children at school in medias res? The authors therefore provide background to their vignette research as a framework for their readings oriented to the pedagogical call as they arise in two vignettes. While articulated calls, and articulated responses, tend to be more straightforward, the authors address the difficulty of recognizing an unarticulated call of which the student is unaware, as well as recognizing no response as a response on the part of the teacher. Refraining from judgment as to the pedagogical quality of the teachers' actions, the authors conclude by addressing two critical aspects of the discourse on pedagogical tact driven by the principle of individuality: the underlying assumption that the other can be understood and the inherent concept of the pedagogical situation as one-to-one contact, the former ignoring the inaccessibility of the other and the latter neglecting the institutional laws that govern school reality. (shrink)

ABSTRACT This article explores the complexity of classroom interaction between teachers and unaccompanied teenagers seeking asylum in Norway. These teenagers find themselves within legal and political ‘grey areas’ where educational goals specific to their extreme situations are unavailable to them, and they end up being either forgotten in the system or closely monitored for possible failure. Their teachers encounter these teenagers in their realities; new to a culture, new language, new ways of being and doing, in addition to past traumatic (...) experiences and overt monitoring by authorities. These unaccompanied teenagers have varied school experiences, lacking in many ways the cultural and educational knowledge in addition to language competencies needed to be in a high school. We explore what it might mean to teach in such circumstances where unresolvable dilemmas exist within a political school system that is ambivalent towards them and seems to be setting them on an exclusion trajectory within schools. Based on interviews with teachers and observations in two high schools on the west coast of Norway, we describe and interpret anecdotal narrative examples in the light of the continental phenomenology of practice methodology. We explore the existential educational possibilities that lie in moments when teaching appears to have failed, teachers seem not to know what to do, what kind of responsibility to take, or what kind of repercussions their actions might have on their students. The article argues that when education is controlled to the degree of possible outcomes, it thwarts meaningful encounters that would have been possible between the teachers and their young students. (shrink)

This paper questions whether Critchley's ethical project can adequately talk about anarchism without acknowledging the critiques that political position has of philosophy. It argues that Critchley is too quick to dismiss "philosophical anthropology" as a way of understanding the link between politics and a certain notion of infinity. By a comparison of Noam Chomsky and Emmanuel Levinas, it attempts to show that there is a way of conceiving politics that does not give philosophy the final say.

Adorno and Levinas argue from distinct yet intersecting perspectives that there are pathological forms of freedom, formed by systems of power and economic exchange, which legitimate the neglect, exploitation and domination of others. In this paper, I examine how the works of Adorno and Levinas assist in diagnosing the aporias of liberty in contemporary capitalist societies by providing critical models and strategies for confronting present discourses and systems of freedom that perpetuate unfreedom such as those ideologically expressed in possessive individualist (...) and libertarian conceptions of freedom. (shrink)

This article makes both a more general and a more specific argument, and while the latter relies upon the former, the inverse does not apply. The more general argument proposes that empirical disciplines such as sociology are better suited to the production of ethical knowledge than more characteristically abstract and legalistic disciplines such as philosophy and theology. The more specific argument, which is made through a critique of Bauman’s Levinasian articulation of ethics, proposes what it calls ‘pragmatic humanism’ as a (...) viable alternative model for sociological ethics to follow. This model rejects the abstract notion of some innate and universally distributed moral impulse, and instead turns to acknowledgement of the precariousness of life as a strategic resource in the construction, rather than revelation, of ethical solidarity. (shrink)

This essay explores the nature of being visible and its normative dimensions. In a first part, core traits of an anthropology of visibility are sketched, drawing mainly on Hans Blumenberg’s phenomenological studies. In a second part, human visibility is investigated regarding its implications for our self-understanding, for our relation to others, and for the publicness of our existence. Apart from Blumenberg, also Jean-Paul Sartre, Charles Taylor, Hannah Arendt are involved in this examination. In a third part, two ‘basic rights’ are (...) brought into focus: the right to be seen and the right to remain unseen. In addition to the philosophical exploration, texts by Ralph Ellison, Elena Ferrante and Dave Eggers are discussed as literary references. In a fourth part, a performance by Marina Abramovic that thematised the connection of visibility and recognition is introduced and analysed. (shrink)

A key goal in the Olympic value system of Olympism is the all-round cultivation of the individual. According to its so-called ?fundamental principles?, Olympism is a ?philosophy of life? with ideals of ?exalting and combining in a balanced whole the qualities of body, will, and mind? and creating ?a way of life based on the joy of effort?. These goals are to be reached by blending sport with culture and education. Olympism is often criticised for idealism and lack of impact (...) in real life. At the same time Olympic ideals are intuitively appealing and have rhetorical force. The Olympic athlete stands at the very centre of the ideology. This paper examines the possibility of critical examination of Olympic ideals in terms of three different understandings of the athlete. A dualist understanding sees the athlete as divided between body and mind and with the body as a means towards the cultivation of the mind. Within this understanding Olympic ideals make little sense. A phenomenological approach attempts to overcome a dualist scheme with an understanding of the athlete as ?embodied intentionality?. This seems fertile in an examination of Olympic ideals but can be criticised for lack of contextual sensitivity. A third perspective points towards the athlete as a social construction who can be fully understood only by examining the more extensive socio-cultural context of which the athlete is a part. The contextual understanding adds critical force to Olympic analyses but seems to lack conceptual tools to examine the vision of athletes as responsible moral agents. In conclusion the complementary functions of the three perspectives are emphasised for a proper study of Olympic ideals. (shrink)

Approaches to business ethics can be roughly divided into two streams: ‹codes of behavior’ and ‹forms of subjectification’, with code-oriented approaches clearly dominating the field. Through an elaboration of poststructuralist approaches to moral philosophy, this paper questions the emphasis on codes of behaviour and, thus, the conceptions of the moral and responsible subject that are inherent in rule-based approaches. As a consequence of this critique, the concept of a practice-based ‹ethics of responsiveness’ in which ethics is never final but rather (...) always ‹to come’, is investigated. In such an approach the ethical self is understood as being continuously constituted within power/knowledge relations. Following this line, we ask how one can become a responsible subject while also acknowledging certain limits of full responsibility. We thereby explore responsibility as a considered but unconditional openness in response to the other. (shrink)

Curiosity is a wonder of the human mind. It goes to the heart of modernity, as a driving force for learning, novel insights, and innovation, both for individuals and communities. In societies dependent on science and development, finding out what promotes or hampers curiosity and wonder in school curricula and science education is accordingly essential. In this conceptual article, I suggest a framework for curiosity-based science education and I explore options for its wellbeing and development during preschool, preadolescence, and adolescence. (...) In preschool, curiosity and wonder are triggered by perceptive beauty rather than by facts, and a method emphasizing maximism as a complementary factor in preschool science education is proposed. In prepuberty, curiosity is encouraged by exploring the diversity of the world. Facts and clear-cut knowledge constitute a firm foundation for scientific thinking. In high school, curiosity is ignited by means of a better balance between models and phenomenology. Criticism has arisen over the one-sided use of models in high school science education, which limits scientific thinking to frameworks defined by the actual model. Possible solutions to maintain students’ curiosity and ideas to improve the balance between phenomenology and models are discussed. (shrink)

How does the clinical encounter work? To tackle this question, the present study centers on the paradigmatic clinical encounter, namely, psychoanalysis, paradigmatic in that it is structured by the encounter itself. Our question thus becomes: how does the clinical encounter work, when its only modality is speech? By reading Jacques Lacan and Emmanuel Levinas together, we better identify how speech sets up as subjects those who address one another and how this subjectivation touches the suffering body specifically. In this framework, (...) a definition of the encounter is put to work: The encounter of a sufferer and a listener, that is, the clinical encounter, is the opening of an inter-human space beyond suffering. This conception of the encounter permits a specifying of the violence it avoids—respecting the transcendence of the other irreducibly other—but also the violence that it mobilizes—through a presumption of subjectivity imposed upon the other, by which the subjectivation at work in the encounter is, by definition, a subjection to the other. This outlines, then, an ethics of the clinical encounter: a relationship of man to man commanded by one sensing body to another, i.e. a minimal and therefore radical ethics that is structured as a sensible ethics between speaking bodies. (shrink)

The attempt to define meaning arouses numerous questions, such as whether life can be meaningful without actions devoted to a central purpose or whether the latter guarantee a meaningful life. Communities of inquiry are relevant in this context because they create relationships within and between people and the environment. The more they address relations—social, cognitive, emotional, etc.—that tie-in with the children’s world even if not in a concrete fashion, the more they enable young people to search for and find meaning. (...) Examining the way in which philosophical communities of inquiry serve as a dialogical space that enables a search for meaning on the personal and collective plane, this article seeks to expand the discussion of how/whether finding meaning on a private or communal level can promote recognition of the existential uniqueness of each individual and the development of a sense of responsibility for him or her. Grounded in the writings of Matthew Lipman, it links his ideas about finding meaning in philosophical communities of inquiry with those of Jean-Paul Sartre, Viktor Frankl, and Emmanuel Levinas, in particular with regard to the association between meaning and responsibility. (shrink)

This special issue contains papers first presented at a conference that was held 14–16 May 2008 at the Centre for Philosophy and Political Economy at the University of Leicester. Each of the papers takes up ideas from the works of Jacques Derrida and seeks to apply these to questions of business, ethics and business ethics. The papers take up quite different parts of Derrida's works, from his work on the animal, narrative and story, the violence of codification and the limits (...) of responsibility to the aporias of decision. As a whole, the papers offer a dangerous gift to business ethics, of which the stakes are here laid bare – if business ethics is to shrug off its philosophical immaturity and take seriously the work of major European thinkers such as Derrida, then many of its assumed categories, concepts and practices will be shown to shudder and tremble, as it becomes possible to demonstrate how they, one by one, unhinge themselves. (shrink)

This special issue presents the results of a three‐day conference that was held between 27 and 29 October 2005 at the Centre for Philosophy and Political Economy at the University of Leicester. The papers in this issue approach the work of Emmanuel Levinas and respond to him in different ways. Some introduce his work, some apply it in various contexts, some propose to extend it, while others question it. The issue also includes, in English for the first time, a translation (...) of ‘Sociality and Money’, a text by Levinas that directly addresses the prospects for ethics in what he calls a ‘civilisation of money’. It is hoped that this text by Levinas will provide those unfamiliar with his writing something of an introduction to his work, and for readers familiar with Levinas it will provide access to a new text that concerns itself here explicitly with money and economic life. The editorial introduction seeks to provide some context for Levinas's work and its reception in philosophy and business ethics before overviewing the papers in the issue. (shrink)

In this paper, I argue that if we understand Levinas’s Desire of the Other as gift, we can understand it as joyful—that is, as celebratory. After presenting Levinas’s conception of Desire, I consider his claim, found in Otherwise than Being, that the self is a hostage to the Other, and I contend that, paradoxical as it may seem, being a hostage to the Other is actually liberating. Then, drawing on insights Richard Kearney offers in Reimagining the Sacred, I argue for (...) understanding Desire as a gift that is the condition of possibility for joy. If I offer hospitality to the Other, I thereby accept the gift that makes joy possible, and this joy is not egoistic but is the proper response to the gift. Finally, I ask whether Desire can be joyful in practice, given that the pure gift is an originary condition and never a historical one, and I conclude that imperfect joy remains possible. Moreover, this imperfect joy is better than any solitary enjoyment I might experience in the total absence of the Other. (shrink)

For over 2000 years, the sublime has been a source of fascination for philosophers, artists, and even the general public at times. We have written hundreds of treatises on the subject, put forth innumerable definitions and explanations, and even tried to reproduce it in art and literature. But, despite our efforts, our understanding of the sublime remains elusive. In this paper, the sublime is explored as a potential human experience that can be evoked by an image. Drawing upon concrete experiences, (...) the phenomenon of sublimity suggests a compelling, embodied response to the visual object that can evoke a fundamental change of being. (shrink)

Weight loss surgery is an increasingly common treatment for medically defined class III obesity and related comorbidities. A rise in demand has resulted in progressively longer waiting times in Canada, lasting upwards of ten years. Extended surgical waits impact the lives of people pursuing the procedure, no doubt – I wonder in what way? What is the experience of waiting to have weight loss surgery? I sought to explore this question using a human science approach to phenomenology of practice. It (...) is within this broader inquiry that this particular text is situated. The multiple interviews I conducted with people who were awaiting surgery revealed the experiential import of contact, of touch, metaphorical and otherwise, to the overall waiting phenomenon. In this paper I consider this particular dimension of the wait – I question the experiences and meanings of contact that occur within the pre-weight loss surgical period. I reflect on the possible ethical and clinical significance of contact within this particular context while focusing on the relational aspect of the phenomenon, particularly between patient and clinician. Ultimately this deeper understanding of the experience as it is lived may elicit new and possibly more tactful ways of being with, of making contact – as in touch, hearing from or connecting with – within weight loss surgery-related clinical encounters. (shrink)

We have a desire to discover and create order, and our constitution, including our rational faculties, indicates that we are predisposed for such productivity. This affinity for order and the establishment of order is fundamental to humans and naturally also leaves its mark on the medical discipline. When this profession is made subject to criticism, frequently in terms of well-used reproofs such as reductionism, reification and de-humanisation, this systematising productivity is invariably involved in some way or other. It is, however, (...) problematic that we rarely delve deeper and ask what order means, or reflect on its underlying, omnipresent and self-evident role. In order to approach this challenge, we initially and briefly place order in a conceptual and historical context. In what follows, we examine order explicitly, i.e. made an object of study, by taking a closer look at extensive multidisciplinary efforts to uncover the secrets of all its facets. Here we also try to identify some systems of order in medical science, including methodological and procedural order, which are indispensable as well as a source of problems. In the sections that follow, order is not defined as an explicit object of study, but comes to light in some exploratory and philosophising projects based on physics, mathematics and phenomenology. Each of these lets order and that which is ordered emerge in ways that may also shed light on opportunities and paradoxes in the medical domain. Key themes here include the Gordian knot of psyche – soma, the order of disorder and the patient as Other. (shrink)

Ubuntu has been described as an African moral philosophy that finds actions grounded on good will to be right if they promote shared identity. I contend that freedom of expression is consistent with ubuntu. Freedom of expression enables people to be the most they can be, enabling the establishment of communities in which people can live together harmoniously. With reference to the violent South African society, the study examines broadcast media violence that may harm children to draw new insights concerning (...) the moral philosophy of ubuntu, media practice, and media literacy. (shrink)

This article explores the everyday emotional attachments to martial discourses through the embodiment of popular culture representations of war bodies in cosplay. In cosplay – the creatio...

In this article, I seek to reclaim a place for teaching in face of the contemporary critique of so-called traditional teaching. While I agree with this critique to the extent to which it is levelled at an authoritarian conception of teaching as control, a conception in which the student can only exist as an object of the interventions of the teacher and never as a subject in its own right, I argue that the popular alternative to traditional teaching, that is (...) to make the teacher a facilitator of learning, is insufficient. The reason for this has to do with the fact that learning, understood as a process of interpretation and comprehension, ultimately also does not allow the student to exist as a subject. I provide support for this point through a reading of two articles by Emmanuel Levinas in which he puts forward the case that our subjectness is not generated through our own acts of signification, but is rather constituted from the outside, that is, through the address of the other. It is in this event, where a different conception of teaching emerges—one that, unlike authoritarian teaching and unlike self-generated adaptive learning, is precisely aimed at making the subjectness of the student possible. (shrink)

In 2012, a provincial bill amended the Ontario Education Act to provide more focused measures to eliminate bullying on the basis of sexual orientation. Bill 13 specifically requires that students be allowed to establish gay-straight alliances (GSAs), including in the publicly-funded Catholic school system. The Ontario Catholic School Trustees’ Association responded by proposing an alternative policy, called “Respecting Difference,” on the grounds that GSAs run contrary to Catholic teaching. Respect is a complex ethical notion with a long philosophical history. Through (...) an overview of what philosophers from different traditions (including Kant, Buber, Levinas, Hegel, and Rawls) have said about respect, it becomes apparent that the kind of respect that is due to all persons requires recognition, or a willingness to accept the other as a self-identifying subject who is irreducible to my experience. In its discussion of LGBT students, the OCSTA fails to accord them such recognition, even while it emphasizes the meaning of difference. Consequently, there is reason to conclude that it does not truly respect sexual minority students and that it is not fully committed to eradicating homophobia-based bullying in the Catholic school system. “Respecting Difference” declines to heed best evidence about the factors that actually protect LGBT students from bullying, and uses the guidelines for “Respecting Difference” groups as an opportunity to reinforce its pathologization of LGBT identity itself. (shrink)

In this paper, I explore the problems of cultivating a critical attitude in pedagogy given problems with accounts grounded in critical social theory, rational liberalism and pragmatic esthetic theory. I offer instead an alternative account of criticism for education in open, pluralistic, liberal, democratic societies called 'pedagogy of difference' that is grounded in the diversity liberalism of Isaiah Berlin and the dialogical philosophy of Martin Buber. In our current condition in which there is no agreement as to the proper criteria (...) for assessing attitudes and actions, for a critical attitude to gain a foothold one must learn to evaluate proposed beliefs and behaviour-based standards within a particular tradition as well as those drawn from another viewpoint. To know oneself, one must engage others who are different. But to engage others in a meaningful way one must be immersed in a tradition to which one is heir or with which one chooses to affiliate. (shrink)

A new program of teacher training in a dialogical spirit in order to prepare them towards working in the field of philosophy with children combines cultivating creativity and self-reflective thinking had been operated as a part of cooperation between the academia and the education system in Israel. This article describes the program that is a part of their practice towards co-operation between academia and schools as a part of PDS (Professional Development Schools) partnership. The program fosters creativity and self-reflective thinking (...) in schools and teacher training, and offers dialogical methods through the philosophy of Martin Buber, Emanuel Levinas and Paulo Freire. The program encourages adopting principles proposed by Martin Buber (1947, 1957, 1959), who perceived education as a dialogue among people whose humanity is fully manifested in its reciprocity. This is an unequivocal stance, maintaining that neither skillful technique nor exciting contents can replace the experience of the spontaneous, authentic concrete presence of the educator’s personality. The dialogic dimension of the program draws its significance from the principle of responsibility, as expressed by Emanuel Levinas (2003). It is based on the idea that the human being, as a speaking subject, does not place himself/herself in the center, but turns to the other. This committed attitude of the other must be expressed in education action, in clothing the naked and feeding the hungry as expressed by Paulo Freire (1973). These principles implemented in teacher education and teacher training requires active listening, a capacity to be response-able to environment in which teachers are situated and it seeks to uncover assumptions, reflect on concepts in use and assist the new teacher to be involve on a philosophical inquiry, as well as situating self-understanding in the context of philosophy of education. (shrink)