Through analysing different case studies in the Middle East, this section uses rooted cosmopolitanism as a theoretical lens to explore exported modernism and architecture between socialist and capitalist countries during the Cold War. This research analyses the circulation and local applications of urban development and modernisation paradigms in so-called ‘Third World’ countries. For assessing the socialist and capitalist-inspired modernisation processes in the Middle East, this chapter studies the cosmopolitan and trans-cultural architecture created by global and local influences. Comparing two types (...) of cosmopolitan architecture (socialist and capitalist) during the Cold War period in third-world contexts will help us to analyse and compare their relative rootedness and to learn from the interconnected, multifaceted, and multilayered planning transfers and architectural exportations. (shrink)

What is the future of Philosophy of education? Or as many of scholars and thinkers in this final ‘future-focused’ collective piece from the philosophy of education in a new key Series put it, what are the futures—plural and multiple—of the intersections of ‘philosophy’ and ‘education?’ What is ‘Philosophy’; and what is ‘Education’, and what role may ‘enquiry’ play? Is the future of education and philosophy embracing—or at least taking seriously—and thinking with Indigenous ethicoontoepistemologies? And, perhaps most importantly, what is that (...) ‘Future’? These debates have been located in the work of diverse scholars: from the West, from Global South, from indigenous thinkers. In this collective piece, we purposefully juxtapose diverse takes on the future of these intersections. We have given up the urge to organise, place together, separate with subheadings or connect the paragraphs that follow. Instead, we let these philosophers of education and thinkers who use philosophical texts and ideas to sit together in one long read as potentially ‘strange and unusual bedfellows’. This text urges us to understand how these scholars and thinkers perceive our educational philosophical futures, and how the work and thinking they have done on thinking about what the future of that new key in philosophy of education may look like is embedded in a much deeper and richer literature, and personal experience. (shrink)

Morimichi KatoTohoku University, JapanCOVID-19 is a strange disease, which 500 years ago, amid more violent diseases, wars and famine, might not have been seen to be major threat. However, today, i...

This collective paper on radicalization and violent extremism part of the ‘Philosophy of education in a new key’ initiative by Educational Philosophy and Theory brings together some of the leading contemporary scholars writing on the most pressing epistemological, ethical, political and educational issues facing post-9/11 scholarship on radicalization and violent extremism. Its overall aim is to move beyond the ‘conventional wisdom’ associated with this area of scholarly research best represented by its many slogans, metaphors and other thought-terminating clichés. By providing (...) conceptual lenses on issues previously compartmentalized primarily [or even exclusively] in security and intelligence studies or at the fringes of scholarly interest, radicalization and violent extremism turn out to be much more complex than ‘radicalization studies’ has been eager to acknowledge. (shrink)

This paper explores relationships between environment and education after the Covid-19 pandemic through the lens of philosophy of education in a new key developed by Michael Peters and the Philosophy of Education Society of Australasia. The paper is collectively written by 15 authors who responded to the question: Who remembers Greta Thunberg? Their answers are classified into four main themes and corresponding sections. The first section, ‘As we bake the earth, let's try and bake it from scratch’, gathers wider philosophical (...) considerations about the intersection between environment, education, and the pandemic. The second section, ‘Bump in the road or a catalyst for structural change?’, looks more closely into issues pertaining to education. The third section, ‘If you choose to fail us, we will never forgive you’, focuses to Greta Thunberg’s messages and their responses. The last section, ‘Towards a new normal’, explores future scenarios and develops recommendations for critical emancipatory action. The concluding part brings these insights together, showing that resulting synergy between the answers offers much more then the sum of articles’ parts. With its ethos of collectivity, interconnectedness, and solidarity, philosophy of education in a new key is a crucial tool for development of post-pandemic education. (shrink)

Adjectives such as “environmental”, “social”, “cosmopolitan”, “relational”, “distributive”, etc. reflect how scholars discern the many faces of justice and put several claims to, and claimants of, justice in perspective. They have also helped related research to focus on some surfaces of justice, that is, on spaces that invite justice, localities and formations, such as the state, social policies, social institutions, etc. within which ethical-political challenges unravel. Diverse philosophical perspectives enable context-specific explorations of (sur)faces of justice. However, I argue, there is (...) more to the concept of justice than what perspectives (considered alone or in their sum total) allow us to view. To theorize how this surplus may be more discernible through stereoscopic rather than perspectival optics I first describe how educational-philosophical perspectives, old and new, discuss just education or education for justice; and then I critique the very notion of perspective on which scholarly work relies. Despite their merits, perspectival framings of justice fail to address the interconnectivity of various (sur)faces of justice. (shrink)

Specific domains of modern life—social, ecological, legal—involve distinct issues of justice that often lead to a single-focused political-philosophical engagement with justice. Such engagements, argues Marianna Papastephanou, risk turning issues of justice that lie beyond the adopted perspective into discursive injustices (i.e. of silencing the Other’s voice) and condemning them to invisibility. To address this risk, Papastephanou proposes a stereoscopic approach that better illuminates the many facets of justice and, concomitantly, the many instances of injustice that escape the dominant political-philosophical perspectives (...) on justice. In the present article, I discuss Papastephanou’s theory of a stereoscopic approach to justice along with Ernesto Laclau and Chantal Mouffe’s discourse theory and notion of “nodal points.” I suggest that the synergy between the two approaches enhances their efficacy: Papastephanou’s theorization concretizes the implications of establishing nodal points, which, in turn, reveal how the reduction of justice to one of its facets occurs at the discursive level. Enriched by Papastephanou’s theorization, discourse theory makes more visible how a stereoscopic approach to justice can unveil discursive injustices of selective and partial outlooks on (in)justice. (shrink)

Within the rough ground that is the field of education there is a complex web of ethical obligations: to prepare our students for their future work; to be ethical as educators in our conduct and teaching; to the ethical principles embedded in the contexts in which we work; and given the Southern context of this work, the ethical obligations we have to this land and its First Peoples. We put out a call to colleagues whose work has been concerned with (...) the pedagogies of professional ethics, the ethical burdens of institutional injustice, and the application of ethical theory to education’s applied fields. In the responses we received it can be seen that ethical concerns in education are broad ranging, covering terrain varying from the preparation of preservice teachers, ethics in higher education, early childhood and care, educational leadership, relational and communicative ethics. Perhaps it could also be argued that this paper demonstrates Gibbon’s observation that ‘Assumptions about the particularity of this time as new and ripe with opportunity to make a difference through philosophy of education are not new and there’s much to learn from the persistence of wanting to imagine that they are’. However, while the field of ethics is perennially concerned with human relations and pedagogical interventions to improve these, the responses collected here show that educational ethics is far from static. Educational ethics is a field that continues to develop in response to changing contexts. (shrink)

Human beings as imperfect rational beings face continuous challenges, one of them has to do with the lack of recognizing and respecting our inner dignity in present times. In this collective paper, we address the overall theme—Philosophy of Education in a New Key from various perspectives related to dignity. We address in particular some of the constraints and possibilities with regard to this issue in various settings such as education and society at large. Klas Roth discusses, for example, that it (...) is not uncommon that the value of human beings has to do with their price in, inter alia, their social, cultural, political and economic settings throughout the world. He argues that such a focus does not necessarily draw attention to the inner dignity of human beings, but that human beings ought to do so in education and society at large. Lia Mollvik discusses views of inner and outer dignity, and argues that there needs to be a balance in between them, and that the balance ought to be acknowledged in education. Rama Alshoufani discusses the classification of human beings in terms of various diagnoses related to the asserted dysfunction of the brain, and she argues that such classification does paradoxically not necessarily respect people with such diagnoses as ends in themselves. On the contrary, she argues that their inner dignity is not respected, but that it should be. Other such failures are due to the lack of inner dignity when it comes to Children’s rights as discussed by Rebecca Adami, and to the lack of recognition of human beings’ vulnerability as discussed by Katy Dineen. Fariba Majlesi criticizes a too strong emphasis on substantive notions of humanist education, which seem to hinder new ways of thinking; she argues that it is necessary to acknowledge the latter in and through education in order to preserve the dignity of human beings. Dignity, it is argued throughout the paper, has an inner moral worth, and is beyond price. (shrink)

This article shares reflections from members of the community of philosophers of education in the United States and Canada who were invited to express their insights in response to the theme ‘Snaps...

This article is a collective writing experiment undertaken by philosophers of education affiliated with the PESGB (Philosophy of Education Society of Great Britain). When asked to reflect on questions concerning the Philosophy of Education in a New Key in May 2020, it was unsurprising that the effects of the coronavirus pandemic on society and on education were foremost in our minds. We wanted to consider important philosophical and educational questions raised by the pandemic, while acknowledging that, first and foremost, it (...) is a human tragedy. With nearly a million deaths reported worldwide to date, and with everyone effected in one way or another by Covid-19, there is a degree of discomfort, and a responsibility to be sensitive, in reflecting and writing about it academically. Members of this ‘Covid Collective’ come from various countries, with perspectives from Great Britain and Ireland well represented, and we see academic practice as a globally connected enterprise, especially since the digital revolution in academic publishing. The concerns raised in this article relate to but move beyond Covid-19, reflecting the impact of neoliberalism [and other political developments] on geopolitics with educational concerns as central to our focus. (shrink)

The paper argues that a prevalent conception of power in the educational sciences is detrimental to pedagogy both as a field of practice and as a discipline and inept as a scientific concept from an epistemological standpoint. The designation of this power concept as ‘aethereal’ can provide the education theoretical discourses with a means to analyze and criticize positions and arguments that have undermined the autonomy of education since the establishment of Foucauldian thinking in the educational sciences. First, this article (...) argues that the pedagogical notion of the educable child depends on the concepts of individuality, plasticity, and autonomy within the framework of a negative ontology. Second, it problematizes the effects of the substitution of these concepts in the postmodern power-critical educational sciences for pedagogy in general and the child as its key concept in particular. The politicized child is conceived of as subjugated, passive, vulnerable, and what is crucial: as a thing-like, i.e. pedagogically ineducable but only powerfully moldable identity. Third, it analyses the philosophical basis of this shift towards the politicization of the child by introducing the concept of ‘aethereal power’. The article concludes with a sociological reflection on the societal dimension of this fundamental transformation of education and hints at the emerging post-critical pedagogy as a possible remedy. (shrink)