Although universities are asked to play a role in the European knowledge society, the precise scope and meaning of this role is still under discussion. A major issue in this debate is the trend to adapt universities to economic needs and demands of society. In view of taking a critical stance against a one-sided economic interpretation of activities and functions of universities, their so-called “public” role is increasingly stressed in the debate as a crucial responsibility of universities that should not (...) be marginalized and therefore deserves our attention. In this paper, which is the introduction to a special issue on the public role of the university, we want to stress the importance of addressing the question of “the role of universities in the Europe of knowledge” in an open way and thus, without prejudices against or in favour of possible answers. It is our contention that a critical view of what is happening in universities today cannot simply rely on authoritative ideas or principles that are vaguely reminiscent of our university traditions. Consequently, this introductory paper pleas for a firmer argumentative and a richer empirical basis that takes account of the fact that our background has thoroughly changed in comparison to traditions that still implicitly inform our judgement of what universities can do, should do or should not do. Finally, we will discuss the way in which the articles collected in this issue are intended stimulating and supporting the debate on the public role of the university in Europe. (shrink)

In Against Purity, Alexis Shotwell proposes a powerful new conception of social movements as custodians for the past and incubators for liberated futures. Against Purity undertakes an analysis that draws on theories of race, disability, gender, and animal ethics as a foundation for an innovative approach to the politics and ethics of responding to systemic problems.

Despite the growing debate about scholarly impact, an analysis of the onto-epistemic grammar underlying impact has remained absent. By taking a different analytical approach to examining impact, we interrogate the concept through the lens of decolonial thought. We offer an empathetic review of the impact scholarship and illuminate the limits of the modern imaginary that circumscribe critiques of impact in the literature, making visible the Eurocentric and provincial horizons of modern reason underlying these critiques and impact in general. Drawing on (...) Śūnyatā ontological perspective, we seek to articulate from modernity imaginary’s edges and suggest imagining and being otherwise. We argue that the question of scholarly impact is intimately structured by and connected to the modern subject’s desire for ontological security. (shrink)

DIVUses C.L.R. James’sThe Black Jacobins as a jumping-off point for a reconsideration of colonial and postcolonial concepts of history, politics, and agency./div.

The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms “the coloniality of power” and “modernity.” The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through domination (...) with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West. (shrink)

The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms “the coloniality of power” and “modernity.” The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through domination (...) with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West. (shrink)

It is common to hear Māori discuss primordial states of Being, yet in colonisation those very central beliefs are forced into weaker utterances. In this process those utterances merely conform to a colonised agenda. ‘Mātauranga’, a tidy term that overwhelmingly refers to an epistemological knowing of the world, colludes nicely with its English equivalent, ‘knowledge’, to further colonise those core contemplations of Being. Its plausibility relies on an orderly regard of things in the world. In education, historical and current practices (...) of schooling pave the way for things in the world so that they amount to mātauranga for Māori, and even the term ‘ako’ will conspire in its own way. Both Novalis and Heidegger have the ability to identify subtly colonising philosophies, and may even propose some theoretical solutions for Māori. (shrink)

This paper is an enquiry into the meaning of teaching. I argue that as a result of the influence of constructivist ideas about learning on education, teaching has become increasingly understood as the facilitation of learning rather than as a process where teachers have something to give to their students. The idea that teaching is immanent to learning goes back to the Socratic idea of teaching as a maieutic process, that is, as bringing out what is already there. Against the (...) maieutic conception of teaching I argue for an understanding of teaching in terms of transcendence, where teaching brings something radically new to the student. I explore the meaning of the idea of transcendence through a discussion of Kierkegaard and Levinas, who both criticise the maieutic understanding of teaching and, instead, argue for a transcendent understanding of teaching—an understanding of teaching which they refer to as ‘revelation.’ Whereas Kierkegaard argues that revelation—which he understand as a process of ‘double truth giving’—lies beyond the power of the teacher, Levinas interprets revelation as the experience of ‘being taught.’ I use Levinas’s suggestion in order to explore the distinction between ‘learning from’ and ‘being taught by’ and argue that teaching has to be understood in the latter sense, that is, in terms of the experience of ‘being taught.’ To connect the idea of teaching to the experience of ‘being taught’ highlights that teaching can be understood as a process of ‘truth giving’ albeit that (1) this ‘gift’ lies beyond the powers of the teacher, and (2) the truth that is given, has to be understood in terms of what Kierkegaard calls ‘subjective truth’—which is not relativistic truth but existential truth, that is, truth that matters for one’s life. Understanding teaching in these terms also opens up new possibilities for understanding the role of authority in teaching. While my argument implies that teachers cannot simply and straightforwardly ‘produce’ the experience of ‘being taught’—so that what matters has to do with the conditions under which the gift of teaching can be received—their actions and activities nonetheless matter. In the final section of the paper I therefore argue that if we want to give teaching back to education, we need to resist the depiction of the teacher as a disposable and dispensable ‘resource’ that students can learn from or not, and need to articulate and enact a different story about the teacher, the student and the school. (shrink)

This ground breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. The proposed new Red Pedagogy is an insurgent but poetic vision for education, one that is dedicated t the principles of sovereignty, emancipation and equity - for all human beings and the rest of nature.

Drawing on his anthropological field work in Bolivia in the midst of profound social and political change, the author examines the attitudes of various interlocutors toward knowledge, and in particular the important differences between “hegemonic theories of knowledge and indigenous epistemologies, between propositional and non-propositional knowledge, between knowledge of the world and knowledge from within the world, or between representationalist and relational ways of knowing.” He stresses that there is “no absolute dividing line,” no “clear-cut dichotomies after almost 500 years (...) of asymmetric and colonial intermingling of epistemologies and knowledge systems from different traditions.” Nonetheless, relational ways of knowing and indigenous traditions of thought continue to be systematically treated as inferior. However, they are still present and are currently making themselves felt at the university. (shrink)

Almost 40 years ago, a book appeared by J.S. Brubacher entitled On the Philosophy of Higher Education. Today, we have neither its successor nor a sense as to what such a book might contain. The argument here is that we currently lack a recognised subfield of study that might be termed ‘the philosophy of higher education’. The paper attempts to begin to remedy this situation by assembling the main planks of such a field, and identifying broadly the kinds of resources (...) that might be brought together. A particular approach is argued for that builds from a recognition of the university both as institution and as idea. This approach would understand both that the university possesses a social ontology and that the university is accompanied by a widening conceptual hinterland. An undue pessimism is noted, such that the contemporary university is sometimes seen as being subject to overwhelming global forces, which underplays the university’s potential as an agent. It is suggested that an adequate philosophy of higher education would seek to widen the conceptual landscape by identifying universal and imaginative concepts that can assist not merely in understanding the university or in defending the university but in changing it. (shrink)

With higher education around the world in a period of extreme flux, this volume explores its underlying philosophy, a core element of the ongoing debate. Offering a diverse range of perspectives from an international selection of renowned scholars of higher education, the book is full of imaginative insights that add up to a substantive contribution to the discussion. As universities attempt to adapt to a new environment characterized by stiff international competition, networked remote learning, burgeoning student numbers, and comparative performance (...) assessment, how we conceptualize the purpose and ethos of our higher learning institutions is more important than ever. This publication features a multitude of distinctive approaches that illuminate potential solutions to the complex issues universities must grapple with in these uncertain times. Rather than espousing a singular philosophical approach, the editors have assembled views from across the spectrum and from differing national contexts, representing a multidisciplinary response to the situation. This collection of papers aims thus to inspire fresh developments in the way we think about the complexities of, and options available to, higher education. (shrink)