This paper rethinks the fostering task of the teacher in a time when it, paradoxically, has tended to become marginalized and privatized despite its public urgency. Following postholocaust thinkers such as Hannah Arendt and Zygmunt Bauman, the position explored here is radical in the sense that it takes 'the crisis of traditions' and the erosion of a common moral ground or value basis seriously, and it is conservative in the sense that it insists on responding educationally to the call from the past by returning to (a) the moral character of our existence and (b) our own embeddedness in the incompleteness of living traditions. The argument is that there is a difference between educating for common values-which entails a belief in preexisting commonalities-and making values common in and through education. The latter, we argue, entails an aspiration for continuously creating new commonalities and for cultivating the ability to act and judge as a thinking moral agent in specific, lived and worldly cases. In this sense, the fostering task of the teacher is to create commonality of what is not (yet) common, turning the liberal democratic values of the past into contested objects of study.
In recent years, there have been reports about increased religious discrimination in schools. As a way of acknowledging the importance of religion and faith communities in the public sphere and to propose a solution to the exclusion of religious citizens, the political philosopher Jürgen Habermas suggests an act of translation for which both secular and religious citizens are mutually responsible. What gets lost in Habermas's translation, this paper argues, is the condition that makes translation both necessary and (im)possible. Drawing on Walter Benjamin's notion of the mysterious untranslatable and the task of the translator, the paper approaches translation as an ethical process involving risk, asymmetry and uncertainty. Not knowing where this risk will lead, the paper takes the ethical ambivalence at play in Jacques Derrida's notion of the untranslatable and explores this in relation to religious difference in education. It argues that the untranslatable needs to be acknowledged in terms of a respect for difference and a limit to narration, if students with religious convictions are not to be further violated in schools.
In a time of cultural pluralism and legitimation crisis (Habermas), there is an increasing uncertainty among teachers in Sweden about with what right they are fostering other people's children. What does it mean to teach ‘common values’ to the coming generation? How do teachers find legitimacy and authority for this endeavour, not as family members or as politicians, but as teachers? To respond to this uncertainty, the paper takes the public/private distinction as a starting‐point for rethinking the place of the school. Drawing on the work of Hannah Arendt and of Jan Masschelein and Maarten Simons, it argues that the school is an in‐between place—a place that transforms values into ‘common goods’ and turns fostering into a teaching matter. The overall purpose of the paper is to sketch out the consequences of this ‘in‐betweenness’ for what it means to find one's voice as a teacher in fostering the coming generation.
Inspired by Adriana Cavarero's recent work on maternal inclinations as a postural term, the overall purpose of this article is to seek out a geometry of the educational relation that is alien to the masculine myth of the 'economic man'. Drawing on Jan Masschelein and Maarten Simons's critique of the marketization of education, reading their giving 'shape and form' to the scholastic school through the geometry of Cavarero's 'maternal inclinations' , the article shows how images and metaphors associated with the posture of rectitude infuse the scholastic model of the school. At the same time, we argue, it testifies to a geometry of an inclined subject and, in doing so, it offers an opening for recovering the significance of the feminine and maternal to educational theory. Affirming this opening, the paper makes a shift of emphasis from scholastic techniques to educational postures. When Adam Smith proclaimed that all our actions were motivated by self-interest and the world turned because of financial gain he laid the foundations for 'economic man'. … But every night Adam Smith's mother served him his dinner, not out of self-interest, but out of love. Who Cooked Adam Smith's Dinner?,
The paper offers a pedagogical response to the complexity of sustainability challenges that takes the existential and emotional dimensions of climate change seriously. To this end, the paper unfolds in two parts. The first part makes a distinction between ‘public pedagogy’ as an area of educational scholarship and ‘pedagogical publics’ as a theoretical lens for identifying certain qualities within educational environments, exploring what potential this distinction has for rethinking public pedagogy for sustainable development. Turning to Bonnie Honig (2015) and her call for creating ‘holding environments’ in the public sphere as a response to the democratic need of our time, the second part translates her political notion into an educational notion asking what fostering pedagogical publics as holding environments might involve. In relation to sustainability challenges, it is suggested that an environment that ‘holds’ people together as a pedagogical public has three main qualities: a) it makes room for new rituals for sustainable living to be developed in order to offer a sense of permanence; b) it invites narratives that can frame sustainability challenges in more positive registers; and c) it reinstates an intergenerational difference that serves to give back hopes and dreams to adults and children in troubling times.
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