Curriculum as concern for man's temporality

Heidegger, Education and the ‘Cult of the Authentic’

“…History here is quite clear on what happens when people follow an ideal or gain a sense of superiority concerning how one should be, oppressing other diverse ways‐of‐being. It is this situation ‘authentic’ education seeks to avoid, with the ravages of modernity favouring the language of positivism and imposing an agenda of capital worth or productivity on being (Huebner, , , , 1999a–d). The outcome, however, of an educational philosophy that invokes, as Bonnett says, the ‘spirit’ of Heidegger without attending to the more difficult or contradictory aspects of his work leads to a strengthening of those very aspect of modernity they seek to challenge (Bonnett, , p. 230).…”

“…This keeps people in an arrested state through ‘normalizing education’ (Gur‐Ze'ev, ). Huebner (1963, 1967, 1974, 1999a, b, c) argues that ‘inauthentic’ education is propagated by the notion of the ontological being subordinated to the epistemological, by assessment that is future‐orientated, where expected learning outcomes are premised on a notion of temporal stability. This version of ‘authentic’ education, however, is at odds with Cuypers' and Haji's () definition, which requires certain ends to be achievable (2008, p. 78).…”

“…It is only recently the philosophy of Martin Heidegger has started to receive some attention in the area of education studies (Huebner, , , , 1999a–d; Pinar, ; Dwyer et al ., ; Peters, ; Pike, ; Tubbs, ; Magrini, , , ). Some have put this scarcity down to the complexity of his thought, whilst others due to the correlation between his philosophy and Nazism (Peters, ).…”

“Falling Leaves,” Wound, and Curricular Meanings

“…Dwayne Huebner (2000Huebner ( /1975 speaks about "the moment of vision, when the past and future are the horizons of the individual's present so that his own potentiality for being is grasped" (p. 246). This awareness of the temporality of human life and the individual-the meshing of history with autobiography-is, as Huebner emphasizes, the responsibility of education to make newness possible.…”

Preliminary Material

“…In doing so, he introduces a new itinerant river in the field, 'blending'-as he argues-Paulo Freire's (1995) well-known frame of 'conscientização' with Kwame Nkrumah's (1964) 'consciencism.' Sentient of the importance of Gloria Anzaldúa, Cornell West, and Michael Dantley matrixes, Venturini advances spirituality as a form of critical consciousness, resistance, and inquiry; he subscribes to the importance of prophetic pragmatism (West, 1988) as part of the human being's 'formas de conocimiento' (Anzaldúa, 2002) (ways of knowing), that needed to be respected within a very concrete temporality (Huebner, 1975). Spirituality is a critical way of existing (Dantley, 2005), the 'courage to be' (Tillich, 1952), which implies a struggle from within (Pinar, 1974).…”