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  1. We Are the World? Anthropocene Cultural Production between Geopoetics and Geopolitics.Angela Last - 2017 - Theory, Culture and Society 34 (2-3):147-168.
    The proposal of the ‘Anthropocene’ as a new geological epoch where humans represent the dominant natural force has renewed artistic interest in the ‘geopoetic’, which is mobilized by cultural producers to incite changes in personal and collective participation in planetary life and politics. This article draws attention to prior engagements with the geophysical and the political: the work of Simone Weil and of the editors of the Martinican cultural journal Tropiques, Suzanne and Aimé Césaire. Synthesizing the political and scientific shifts (...)
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  • The Impersonal and the Other: On Simone Weil.Joke J. Hermsen - 1999 - European Journal of Women's Studies 6 (2):183-200.
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  • Reckoning with evil in social life.Roshnee Ossewaarde-Lowtoo - 2017 - International Journal of Philosophy and Theology 78 (4-5):373-381.
    ABSTRACTAny conceptualisation of evil, arguably, has to empower us to resist or transform it in our lived worlds. The latter concern motivates this paper much more than a thorough analysis of evil itself. Drawing on Jewish and Christian thought, I tentatively consider evil as resulting from the incomplete or failed cultivation of the humane. Along this line, evil is the opposite of humanity; it is the antihuman, the subhuman, or the demonic. Gratuitous violence, hatred, resentment, and malice manifest this dark (...)
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  • Heeding Wittgenstein on “Understanding” and “Meaning”: A Pragmatist and Concrete Human Psychological Approach in/for Education.Wolff-Michael Roth - 2015 - Outlines. Critical Practice Studies 16 (1):26-53.
    Over 60 years ago, the influential language philosopher L. Wittgenstein suggested that there is no need to use "understanding" and "meaning" to understand how language works and, in fact, that the two theoretical terms are part of a primitive idea. Today, both remain two of the most frequently used terms in education. The purpose of this paper is to stimulate a discussion about abandoning these terms from the theoretical discourse of education in the way these are commonly used. Case materials (...)
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  • Pragmatic Arguments. Perelman - 1959 - Philosophy 34 (128):18-27.
    Sometimes we draw conclusions about a thing's existence or its value by considering what are thought to be its consequences. I shall say that an argument is pragmatic when it consists in estimating an action, or any event, or a rule, or whatever it may be, in terms of its favourable or unfavourable consequences; what happens in such cases is that all or part of the value of the consequences is transferred to whatever is regarded as causing or preventing them.
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  • Kinopedagogy as non-conservative education and time as the abode of humans.Stefano Oliverio - 2024 - Journal of Philosophy of Education 57 (6):1103-1118.
    In this paper, the endeavour to understand how to think of education ‘after progress’, viz. in an age in which progress has become problematic, is undertaken by focusing on the theme of time. Dovetailing Klaus Mollenhauer’s reflections on the rise of the Bildungszeit at the dawn of modernity with Thomas Popkewitz’s analyses of ‘cosmopolitan time’ presiding over pedagogical reform from the 19th century to the present, I shall, first, explore this temporal configuration of modern schooling (which goes hand in hand (...)
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  • Building a future on the past: The cultural image of Nis region.Branimir Stojkovlc - 1992 - World Futures 33 (1):95-103.
    (1992). Building a future on the past: The cultural image of Niš region. World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 95-103.
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