HOW WE THINK PART ONE: THE PROBLEM OF TRAINING THOUGHT CHAPTER ONE WHAT IS THOUGHT? § i. Varied Senses of the Term No words are oftener on our lips than ...

Dewey's book on Democracy and Education established his credentials in the field of education and once counted as his most important book. It has been re-published in many editions and continuously in print ever since the original publication in 1916.

By providing evidence of numerous studies proving that fact-based education works, the author of Cultural Literacy proves that if children are taught substantial knowledge and skills--and learn to work hard to acquire them--their test scores will rise, their love of learning will grow, and they will become enthusiastic participants in the information-age civilization.

On the 20th anniversary of its publication, this classic manifesto is updated with an important new preface by the author. Freire reflects on the impact his book has had, and on many of the issues it raises for readers in the 1990s. These include the fundamental question of liberation and inclusive language as it relates to Freire's own insights and approaches.

"Recounts the story of Joseph Jacotot" -- vii.

Schools are places where various cultures and identities must be recognized, yet there has been little research into what it means to recognize another person, identity, or culture. Drawing on the writings of Charles Taylor, Martin Buber, Judith Butler, and Jessica Benjamin, Schools of Recognition provides a rich picture of how recognition is negotiated in education. Using political theory, existentialism, queer theory, and psychoanalysis, Bingham shows that recognition can be fostered not only through the books that students read, but also (...) through the ways that they learn to engage with other human beings. Recognition depends not only on receiving acknowledgement, but also on giving acknowledgement. It depends not only on what we learn from others about ourselves, but also on what we are able to teach others about themselves. (shrink)

What has philosophy to do with the poor? If, as has often been supposed, the poor have no time for philosophy, then why have philosophers always made time for them? Why is the history of philosophy—from Plato to Karl Marx to Jean-Paul Sartre to Pierre Bourdieu—the history of so many figures of the poor: plebes, men of iron, the demos, artisans, common people, proletarians, the masses? Why have philosophers made the shoemaker, in particular, a remarkably ubiquitous presence in this history? (...) Does philosophy itself depend on this thinking about the poor? If so, can it ever refrain from thinking for them? Jacques Rancière’s The Philosopher and His Poor meditates on these questions in close readings of major texts of Western thought in which the poor have played a leading role—sometimes as the objects of philosophical analysis, sometimes as illustrations of philosophical argument. Published in France in 1983 and made available here for the first time in English, this consummate study assesses the consequences for Marx, Sartre, and Bourdieu of Plato’s admonition that workers should do “nothing else” than their own work. It offers innovative readings of these thinkers’ struggles to elaborate a philosophy of the poor. Presenting a left critique of Bourdieu, the terms of which are largely unknown to an English-language readership, The Philosopher and His Poor remains remarkably timely twenty years after its initial publication. (shrink)

Gives politics the following meaning: the organization of dissent.