Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, and (...) misunderstanding. The firestorm of controversy prompted Arendt to readdress fundamental questions and concerns about the nature of evil and the making of moral choices. Responsibility and Judgment gathers together unpublished writings from the last decade of Arendt’s life, as she struggled to explicate the meaning of Eichmann in Jerusalem. At the heart of this book is a profound ethical investigation, “Some Questions of Moral Philosophy”; in it Arendt confronts the inadequacy of traditional moral “truths” as standards to judge what we are capable of doing, and she examines anew our ability to distinguish good from evil and right from wrong. We see how Arendt comes to understand that alongside the radical evil she had addressed in earlier analyses of totalitarianism, there exists a more pernicious evil, independent of political ideology, whose execution is limitless when the perpetrator feels no remorse and can forget his acts as soon as they are committed. Responsibility and Judgment is an essential work for understanding Arendt’s conception of morality; it is also an indispensable investigation into some of the most troubling and important issues of our time. (shrink)

This article is concerned with developing a philosophical approach to a number of significant changes to academic publishing, and specifically the global journal knowledge system wrought by a range of new digital technologies that herald the third age of the journal as an electronic, interactive and mixed-media form of scientific communication. The paper emerges from an Editors' Collective, a small New Zealand-based organisation comprised of editors and reviewers of academic journals mostly in the fields of education and philosophy. The paper (...) is the result of a collective writing process. (shrink)

There is an ecology of bad ideas, just as there is an ecology of weeds, and it is characteristic of the system that basic error propagates itself.–Gregory Bateson, Steps Towards an Ecology of Mind...

A denounciation of present-day schooling with radical suggestions for reform.

Aims to transform logic into a reflection on the nature of language.

In many places around the world the modern school is under a relentless pressure to perform and the standards for such performance are increasingly being set by the global education measurement industry. All this puts a pressure on schools, teachers and students but also on policy makers and politicians, who all seem to have been caught up in a global educational rat-race. There is a discourse of panic about educational quality, which seems to drive an insatiable need for improvement, geared (...) towards ever narrower definitions of what counts as education and what counts in education. The surprising result is that the modern school is increasingly seen as a problem, with high levels of dissatisfaction amongst teachers, students, politicians, the media and the public at large, who all want something better from the school, although they disagree about what this may look like. The question this raises is whether it is time to give up on the modern schools and its promise and hand it over to Pearson, Google and other educational capitalists, or whether we should try again and, if so, where we might go. The reflections I offer in this paper are primarily meant to think again about the relationship between the school and society, arguing for a more ‘obstinate’ school and a more ‘patient’ society. I argue that whether such a recalibration of the relationship between school and society is possible, is ultimately a test of the democratic quality of society itself. (shrink)

Machine generated contents note: -- Acknowledgements -- PART I: WHAT HAPPENED? -- Inheriting from Seattle -- What Are We Dealing With? -- Daring to be Pragmatic -- Infernal Alternatives -- Minions -- PART II: LEARNING TO PROTECT ONESELF -- Do You Believe in Sorcery? -- Leaving Safe Ground -- Marx Again... -- To Believe in Progress No Longer? -- Learning Fright -- PART III: HOW TO GET A HOLD? -- Thanks to Seattle? -- The Trajectory of an Apprenticeship -- Fostering (...) New Connections -- Sorry, but we have to -- Reactivating History -- PART IV: NEEDING PEOPLE TO THINK -- A Cry -- Interstices -- Ecosophy -- Political Creation -- Empowerment -- Reclaim -- Above All, Not to Conclude -- Index. (shrink)

Education, Experience and Existence proposes a new way of understanding education that delves beneath the conflict, confusion and compromise that characterize its long history. At the heart of this new understanding is what John Dewey strove to expound: a coherent theory of experience. Dewey’s reputation as a pragmatist is well known, but where experience is concerned pragmatism is only half the story. The other half is phenomenological, as crafted by Martin Heidegger. Encompassing both is Charles Sanders Peirce, whose philosophy draws (...) pragmatism and phenomenology together in an embrace which enables a truly experiential philosophy to emerge. -/- The book approaches the problem of confusion in education and philosophy by beginning with our most basic understandings of existence. Existence as an interaction is the starting point of modern science, and existence as individuality offers an aesthetic origin, attending to existence as a simple unity. In our contemporary world where scientific ways of thinking are privileged, the aesthetic whole is often overlooked, especially in education. Yet both are connected. A coherent theory of experience is therefore a marriage between phenomenology and pragmatism, enabling each to maintain its position by acknowledging how both are required. -/- The book is divided into three main parts: -/- - confusion in philosophy and education -/- - a coherent theory of experience -/- - a coherent theory of education. -/- Quay suggests that education benefits from such a coherent theory of experience by better comprehending its connection to life. More than just knowing, more than just doing, education is about being. This book will be of interest to philosophers, educators and educational philosophers. (shrink)

Of enduring interest to philosophers of education is the intimate connection Dewey draws between Democracy and Education in this now century-old seminal work. At first glance the connection may appear quite simple, with the two terms commonly combined today as ‘democratic education’. But there is significantly more to Dewey’s connection between democracy and education than ‘democratic education’ suggests. Evidence for this greater depth can be seen in Dewey’s choice of subtitle for his text: an introduction to the philosophy of education. (...) In this article I illuminate some of the further riches Dewey offered to understanding democracy and education, central to which is his theorization of ‘occupations’ as this aligns with his attempts to articulate a ‘coherent theory of experience’. As with democracy and education, the educational import of occupations cannot be captured with a mere combination of terms as in ‘vocational education’. In both cases we are simply appending an adjective to education, which Dewey found problematic. What we need, he argued, is a sense of education ‘pure and simple’ with ‘no qualifying adjectives prefixed’. An existential consideration of occupations enables just that, wherein occupations define the functional unities of life, the character of social groupings, the ways in which growth is arranged. As such they provide us with new ways of conceptualizing the structure of schools and the nature of learning. Here, democracy and education come together in a much more fundamental sense as expressions of life. (shrink)