A New Rootedness? Education in the Technological Age

This paper explores the challenges facing educators in a time when modern technology, and especially modern social technology, has an increasingly powerful hold on our lives. The educational challenge does not primarily concern questions concerning the use of technology in the classroom, or as part of the learning environment, but a changeover in the whole social environment that marks our time. Taking guidance from Heidegger, Wittgenstein, Dewey and Nietzsche, the essay explores what we want the education of children to achieve, and how, if at all, this can be achieved in an age of modern social technology. The central argument is that the most basic educational goal of human flourishing cannot be achieved today as long as the main criteria of “best practice” in the classroom foreground pupil enjoyment rather than endurance of suffering. The paradox is that any call for the latter is now largely heard in a way cultivated by the culture of the former: namely, poorly and vulgarly, associated only with bullying authoritarianism, rather than the devoted care of teachers who want to awaken their pupils to self-responsibility.     

Privatization or Deprivatization: British Attitudes About the Public Presence of Religion

Achterberg and colleagues conclude there is in train a significant change toward deprivatization in Europe. In the late 1990s Christians were more pro public religion in countries where they were least numerous and in the Netherlands in particular there had been an increasing difference in attitudes between believers and nonbelievers over 25 years. Examining more recent survey data on British attitudes (1998 and 2008), we find a firm consensus among the nonreligious against religion having a high public profile, while Christians are more likely to object to antireligion sentiment and people belonging to non‐Christian religions are more likely to support public religion. Nonreligious people appear to be no more hostile now than in the late 1990s, and where there has been a decrease in sympathy for public religion it is among religious groups.     

Reply to Reynolds

Abstract

How should we read Foucault's claims, in his late work, for the relevance of ‘aesthetic criteria’ to politics? What is Foucault's implicit understanding of the nature of aesthetics and the autonomy of the aesthetic sphere? Would an ethics which gave a place to the aesthetic legitimize a politics of manipulation, brutality and aggression ‐ in short, a ‘fascist’ politics ‐ as some of Foucault's critics argue? In this paper, I examine key accounts of the fascist ‘aestheticization of politics’ ‐ from Walter Benjamin's classic essay, ‘The Work of Art in the Age of Mechanical Reproduction’ (1936), to Philippe Lacoue‐Labarthe's work on the relation between Heidegger's philosophy and the fascist theme of politics as the plastic art of the state. Through a discussion of Foucault's late work, the paper demonstrates the connection between Foucault's turn to ancient Greek ethical practices and his call for a contemporary renewal of the idea of ethics as an art of living. The aim of the paper is to show in what ways the ethico‐political position which is presented in Foucault's late work, far from contributing to a fascist politics, in fact provides ways of thinking about the relationship between the aesthetic and the political which avoid both mindless radicalism and totalitarian narcissism. In doing so, the key question is, ‘What's aesthetic about Foucault's “aesthetics of existence"?’     

Heidegger and the question of animality 1

Abstract

It is widely recognized that Heidegger's analysis of Dasein outlines a novel dissolution of the epistemological problems of modern philosophy. However it has not been fully appreciated that this analysis presupposes a conception of human beings which radically separates them from all natural, animal life. Focusing on Heidegger's analysis of Mitsein it is argued that this separation prevents Heidegger from achieving a conception of human existence which avoids the distortions of the humanist tradition against which it recoils. Against Heidegger, it is argued that a philosophically satisfactory conception of human existence must be more smoothly naturalistic.     

The benefits of need satisfaction depend on their relative importance for people with a unidimensional identity: an idiographic analysis

Motivation and Emotion - Self-determination theory proposes that the satisfaction of basic psychological needs is equally beneficial for everyone – the Universal Hypothesis. Equally, there...