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  1. Derrida’s Pragmatism: The Political and Pedagogical Implications of Derrida’s ‘University to Come’ in a Teletechnological World.Joel Bock - 2022 - Derrida Today 15 (2):129-147.
    This paper focuses on the intersections between Jacques Derrida’s thinking of teletechnology, virtualisation, mondialisation and the role that education and the ‘university to come’ can play in coping with the changing landscapes of our increasingly digitised world. This analysis also addresses what I call the pragmatist critique of Derrida, which accuses deconstruction of being incapable of offering any prescriptive norms for how we can actually achieve systemic political change and what those changes should look like beyond a vague or unrealistic (...)
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  • Kinds of thinking, styles of reasoning.Michael A. Peters - 2007 - Educational Philosophy and Theory 39 (4):350–363.
    There is no more central issue to education than thinking and reasoning. Certainly, such an emphasis chimes with the rationalist and cognitive deep structure of the Western educational tradition. The contemporary tendency reinforced by cognitive science is to treat thinking ahistorically and aculturally as though physiology, brain structure and human evolution are all there is to say about thinking that is worthwhile or educationally significant. The movement of critical thinking also tends to treat thinking ahistorically, focusing on universal processes of (...)
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  • Kinds of Thinking, Styles of Reasoning.Michael A. Peters - 2007 - Educational Philosophy and Theory 39 (4):350-363.
    There is no more central issue to education than thinking and reasoning. Certainly, such an emphasis chimes with the rationalist and cognitive deep structure of the Western educational tradition. The contemporary tendency reinforced by cognitive science is to treat thinking ahistorically and aculturally as though physiology, brain structure and human evolution are all there is to say about thinking that is worthwhile or educationally significant. The movement of critical thinking also tends to treat thinking ahistorically, focusing on universal processes of (...)
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