Relating Narratives

Cavarero, Adriana

doi:10.4324/9781315824574

Cited by 48 publications

(49 citation statements)

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“…In developing a posthuman, ethical framework we have been influenced by Hume (1998) and Merleau-Ponty (1968, 2002 and also by a range of relational, phenomenological, feminist theories (e.g. Young 1990;Whitford 1991;Benhabib 1992;Battersby 1998;Cavarero 2000). We follow Hume in his argument that both ethics and social justice begin with responses which need to be developed through education.…”

Section: Living Well: Ethics and Justicementioning

confidence: 99%

Love and social justice in learning for sustainability

Griffiths¹,

Murray²

2017

Ethics and Education

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The planet seems to be heading into an ecological catastrophe, in which the earth will become uninhabitable for many species, including human beings. At the same time we humans are beset by appalling injustices. The Rio Declaration which addressed both these sets of problems contains conceptual contradictions about 'development and 'nature'. This paper addresses the issue of whether it is logically possible to work for both global justice and ecological sustainability. The article (1) proposes a way of responding to the spirit of the Rio Declaration without reinstating its contradictions; (2) considers a posthuman perspective on the issue; and (3) proposes a phenomenological approach to ethics and justice which would include both the human and more-than-human parts of the world. In section (4) the implications for education are drawn out, in terms of 'learning to mind'. Finally, links are drawn to the Journal theme of translation.

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Section: Living Well: Ethics and Justicementioning

confidence: 99%

Love and social justice in learning for sustainability

Griffiths¹,

Murray²

2017

Ethics and Education

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“…Instead of talking about a 'political subject' or defi ning politics as a certain set of 'acts' and 'formal processes', Arendt, 30 Castoridais 31 and Cavarero 32 base politics on the condition of plurality and relationality. Hence, we cannot talk of a political subject who is a 'sovereign' individual who is 'political' or of a national system that is ' democratic', but we need to acknowledge the social individual as dependent on others to create politics, and to acknowledge our deeds and actions as reciprocal, created in relations and dependent on the responses they provoke in others.…”

Section: Re-claiming Politics As Relational Subjectifi Cationmentioning

confidence: 99%

Paideia and Cosmopolitan Education: On Subjectification, Politics and Justice

Adami

2016

SPF

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<em>Can human rights in education enhance students and teachers capacity to reimagine their local community and to rethink the rules and laws that support such a social community? This paper is a political philosophical inquiry into human rights in education, drawing on the work of Hannah Arendt, Cornelius Castoriadis and Adriana Cavarero. By placing learning at the center of political philosophy through the notion of paideia, we need to ask how such an education can look like. According to Castoriadis, society exists only insofar as it is embodied in its social individuals. Society and its individuals are in a constant process of becoming toward relational autonomy that implies a moral self-limitation. At the core of my philosophical inquiry into moral subjectification is the need to re-think human rights and the pedagogical subject in relational terms that imply self-limitation and political engagement in a wider cosmopolitan community</em>

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“…These postmodernists praise Arendt for challenging the demands of any predetermined natural group membership and other models of solidarity predicated upon naturalism, that is, upon allegedly non‐discursive, quasi‐immediate bonds. On the other hand, other feminist thinkers such as Seyla Benhabib, Adriana Cavarero, Julia Kristeva, Françoise Collin, and Norma Moruzzi consider Arendt a sophisticated humanist, even a post‐post‐humanist (Benhabib ; Bowen Moore ; Cutting‐Gray ; Cornell ; Weissberg ; Collin ; Schües ; Cavarero ; Moruzzi ; Kristeva ; Vacchiarelli Scott ; Birmingham ; Hahn ; ; Birmingham ; Hahn ; and others). They praise her for her thematization of natality, which they often interpret as a celebration of birth, motherhood, and embodiment; for her narrative and intersubjective notion of embodied identity, that is, the “who;” for her notion of plurality that some of them interpret as sexual difference or différance ; and for her attention to representative thinking, or, in her own words, erweiterte Denkungsart , which, according to these modernist feminists, advocates taking into account the perspectives of differently situated groups and persons.…”

Section: The Feminist Debate On Identity Politicsmentioning

confidence: 99%

Feminism as Revolutionary Practice: From Justice and the Politics of Recognition to Freedom

Borren¹

2013

Hypatia

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In the 1980s extra‐parliamentary social movements and critical theories of race, class, and gender added a new sociocultural understanding of justice—recognition—to the much older socioeconomic one. The best‐known form of the struggle for recognition is the identity politics of disadvantaged groups. I argue that there is still another option to conceptualize their predicament, neglected in recent political philosophy, which understands exclusion not in terms of injustice, more particularly a lack of sociocultural recognition, but in terms of a lack of freedom. I draw my inspiration from Hannah Arendt's model of political action. Arendt diagnoses exclusion not solely as a mode of injustice, but as a lack of participation and public freedom. Consequently, she advocates a struggle for participation, political equality, and freedom as a strategy for emancipation or empowerment. Arendt could help feminists see that collective empowerment is made possible not by a shared identity (the target of poststructuralist critics) but by common action in the service of a particular worldly issue or common end. In other words, feminists would do well to appreciate the revolutionary quality and heritage of the feminist movement better, that is, its character as a set of practices of freedom.

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Relating Narratives

Cited by 48 publications

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Love and social justice in learning for sustainability

Love and social justice in learning for sustainability

Paideia and Cosmopolitan Education: On Subjectification, Politics and Justice

Feminism as Revolutionary Practice: From Justice and the Politics of Recognition to Freedom

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