This paper draws attention to the potential pitfalls and possibilities of a new cosmopolitanism. The first part of the paper briefly portrays cosmopolitanism as a name and metaphor for a way of life, an ideal and an outlook. The second part, however, discloses a paradoxical attribution of the metaphor, revealing the ways in which it assumes something which it is not. The third part of the paper further explores the powers of this paradox, arguing that the new cosmopolitanism can be (...) seen as a riddle that surprises, bewilders and educates: The surprise is in the deviation from current and most common ways of speech. The bewilderment happens as the mantra of cosmopolitanism is bringing together logical opposites, jumbling categories and disturbing pre-existing modes of thought. The educational work of cosmopolitanism thus occurs as a violation of the cognitive framework and logical categories generating our very modes of learning. The vital work of the new cosmopolitanism is therefore in the ways in which it creates epistemic ruptures, recasts our mental categories, generates radically new modes of learning, and thus completely new ways of experiencing, seeing and knowing a world of change. But what are the potential pitfalls and possibilities of a discourse jeopardizing the very vision of the social world, and thus the world itself? (shrink)

The philosophy of Charles S. Peirce (1839–1914) enhances our understanding of educational processes.

Taking a bird’s-eye-view of the philosophical discourses that metaphorize creativity as “expression,” “production,” and “reconstruction,” this article depicts their vital characteristics and distinct ways of portraying the relationships between creativity, educative experiences, and the epistemic cultures now occurring within and beyond the workplace. Illustrative examples are taken from an ongoing comparative and longitudinal study that explores the epistemic trajectories of Norwegian nurses, teachers, auditors, and computer engineers. The aim is to provide a better understanding of the contours of creativity in (...) relation to productive workplace learning. This article reveals how different ways of metaphorizing creativity carries distinct images, theoretical representations, and models of thought that provide openings and limitations for our ways of thinking about education and contemporary workplace learning. (shrink)

In this article we argue that a positively formulated theory of education ought to take into consideration empirically based knowledge. Theories of education are normative theories, because they are mainly focused on how the world ought to be: they present ideals, they prescribe preferred repertoires of actions, and they describe valued attitudes. However, using a recent example of an ideal of cosmopolitan education, we here reveal some ways in which prevalent theories of education quickly become remote and powerless if they (...) rebuff empirically based knowledge about peoples’ actual experiences and ways of being in the world. (shrink)

Book review of Moi, Toril, _Revolution of the Ordinary: Literary studies after Wittgenstein, Austin, and Cavell,_ Chicago : Chicago University Press, 2017. 290 pages.

This paper presents five responses to Toril Moi’s question of why study Pierre Bourdieu, dividing them into responses which suppose that Bourdieu’s originality is negligible and responses which do not.

Compelling evidence is presented that Glauber worked as a laborator (laboratory assistant) for Landgrave Georg of Hesse-Darmstadt from 1632/33 till he was appointed apothecary in Giessen in 1635. During this time, he was also used as laborator by the landgrave’s personal physician, Helwig Dieterich. Glauber became a famous chemist, whose alchemical secrets were keenly solicited by King Frederik III of Denmark, Queen Christina of Sweden, and, according to the 1662 diary of Ole Borch, King Charles II of England. A (...) 1689 letter to Queen Christina contains detailed descriptions of Glauber’s alkahest, his decomposition and redintegration of saltpeter, and his ‘most secret sal armoniacum’, which is interpreted here for the first time. (shrink)