Journal of Philosophy of Education, Volume 55, Issue 1, Page 186-203, February 2021.

The objective of this article is to conceptualize and evaluate the transhumanist movement by applying a Nietzschean critique to its techno-progressive agenda of human enhancement. The investigation itself is divided into three distinctive, yet methodologically intertwined steps: first, I will present an exegetical approach by circumscribing the discussion concerning the alleged similarities and disparities between the transhumanist notion of transforming the human into a posthuman being and Nietzsche’s concept of education, understood as self-overcoming; secondly, in a more practical and future-oriented (...) manner, I will consider some of the major aporias for conceptualizing a ‘Nietzschean transhumanism’ by confronting the techno-progressive idea of morphological freedom with Nietzsche’s critical approach to the commerce- and consumer-oriented mentality of the non-creative modern individual; finally, I will employ Nietzsche’s complex treatment of nihilism in order to formulate a critical evaluation of transhumanism’s cultural implications. My fundamental conclusion will be that the techno-progressive agenda does not strive to overcome human limitations by coping with the tragic nature of life in a Nietzschean sense, but merely promotes the nihilistic dream of Zarathustra’s ‘last human’ to establish a common happiness by eradicating the Dionysian reality of all existence. (shrink)

From a prima facie point of view, Nietzsche’s use of virtue may appear to be a form of virtue ethics. Certainly, this is one position that has been established within the secondary literature; however, I argue that a more fruitful philosophical reading is to view his use of virtue as a part of his drive psychology. Indeed, what makes Nietzsche’s philosophical psychology relevant to this topic, is the way in which he characterises the “sovereign individual” as an agent that is (...) in control of good or appropriate actions because they are strong enough in character to sublimate their “drives” in the act of willing. Nietzsche’s philosophical psychology has important educational implications because an obvious place to cultivate the sovereign individual is through education, but to Nietzsche, education and educational institutions seem only interested in promoting certain Christian virtues (e.g., faith, hope, and charity), and herd forming virtues (e.g., obedience, guilt, and equality) that breed sick young people who are decadent and weak willed. In response to this dilemma, I turn my attention to how Nietzsche overcomes this problem by proposing new virtues that should figure in a new type of education which is concerned with educating the will of the sovereign individual. Central to Nietzsche’s new type of education is the painful labour of self-cultivation (Bildung), the revaluation of one’s values, and a ceaseless striving to overcome obstacles (will to power), so we are able to educate ourselves against life-negating virtues or vices that make us decadent and weak willed. (shrink)

In one way or another, the other plays an important role in educational settings. Over the last few decades, the recourse to philosophical phenomenology has proved to be helpful for the discussion of this topic. Coming from this thematic direction, this article focuses on the other in its constitutive function for the construction of identity. Both within the phenomenologist Bernhard Waldenfels’ theory of responsivity as well as in the pedagogue Wilfried Lippitz’ theory of alterity, the other is a structural part (...) of the self. It will be shown that within these theories the possible dangers of an encounter with the other cannot be addressed in an adequate way. However, this is especially important in educational contexts. Therefore, with regard to the philosophies of Jean‐Paul Sartre and Simone de Beauvoir, I would like to present two additional phenomenological approaches from which the pedagogical discussion can benefit. Both Sartre and Beauvoir put great focus on possible obstacles regarding the en‐ counter with the other. Whereas Sartre identifies negativity as an essential part of human existence, Beauvoir enriches these thoughts with an ethical component. Against the background of these philosophies, the other comes into view as a possible source of both objectification and empowerment. Lastly, the article shows that an implementation of these considerations in teacher training can lead to a deeper understanding of the constitution of identity and the inherent possibilities of any interaction with the other. (shrink)