Subjectivity After Descartes: Wittgenstein as a Pedagogical Philosopher

Peters, Michael A.

doi:10.1007/978-981-10-3136-6_2

Cited by 10 publications

(4 citation statements)

References 6 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…After all, experience has shown that the success in mastering the ideas and technologies of personality-oriented education depends on a certain readiness of the teaching staff for this type of activity. Indicators of this readiness include: clarification by the administration and teachers of the essence of the concept and the ways of its implementation; mastering and applying specific criteria of personality-oriented education in relation to the life of students, to the work of a teacher, to a lesson, to the educational process; mastering the technologies for creating a personalityoriented situation, including diagnosing the personal potential of schoolchildren, identifying the problem-conflict area of their development, correlating the problem that has arisen with the capabilities of the studied subject and the activities that are organized during its study, producing dialogic, game situations, searching for active-communicative (interactive) forms of building lessons, determining the possibilities of combining the educational activities of students in the extracurricular sphere of the life of children (Peters, 2017).…”

Section: Introductionmentioning

confidence: 99%

Education as a Way of Human Existence in a Postmodern Society

Bekh

Vashkevych

Kravchenko

et al. 2021

View full text Add to dashboard Cite

Without exaggeration, learning problems are among the most complex and most controversial not only in pedagogical and philosophical science but also in other scientific areas. We are talking about the philosophy of education as a general paradigm of the organization and content of all that knowledge - scientific and non-scientific - that we pass on to pupils and students through education, about worldview values that are brought up, merged in the process of educational and educational activities, the certainty of the spiritual world of the individual which is formed at school and university and determines her personal position, role and ways of behavior in postmodern society. Education is an important stage in the formation of the human soul, his spiritual world. Consciousness, like other qualities of the human psyche, results from education and acquisition of social experience. An important means of forming a person's consciousness is the educational system, which contributes to the spiritual development of a person. Since it is education that is that social institution, it performs the functions of preparing and including the individual in various spheres of the life of postmodern society and attracting him to culture. Human consciousness is the ideological foundation of aim and reliable knowledge. In this context, consciousness is the possibility and condition of the world, the individual can perceive and develop his spirituality. Education in this case is the most effective way to form a person's spirituality. Since, besides a certain profession, education gives a person the opportunity to spiritually improve himself.

show abstract

Section: Introductionmentioning

confidence: 99%

Education as a Way of Human Existence in a Postmodern Society

Bekh

Vashkevych

Kravchenko

et al. 2021

View full text Add to dashboard Cite

show abstract

“…Using a notable tree as my axis of investigation, this paper grew out of my PESGB 2019 walk-and-talk where I took a group of professors out of the lecture room to visit the evergreen oak tree in the medieval cloister of New College, Oxford. True to Wittgenstein, I hope, I did not want to talk about place-based education but actually do or show it (see Peters, Burbules and Smeyers, 2008). Wittgenstein admonishes us: "Don't imagine a description which you have never heard, …an imaginary description of which you really have no idea" (CV, p. 35e; cf.…”

Section: Constructive Uses Of Wittgenstein's Later Philosophy In Educmentioning

confidence: 99%

A Relevância de Wittgenstein para a Filosofia da Educação: reflexões pessoais sobre usos significativos do pós-fundacionalismo

Stickney

2020

Educ. Real.

View full text Add to dashboard Cite

Resumo: Convidado a examinar meu trabalho em filosofia da educação relacionada à filosofia do último Ludwig Wittgenstein, primeiro investiguei como se tornou um pensador significativo neste campo. Ao afirmar esta conexão após algumas observações parciais, e ao esclarecer o propósito das frequentes observações de Wittgenstein sobre aprendizagem como filosóficas ao invés de pedagógicas, a seguir revisito minha discussão com Michael Luntley a respeito da interpretação de observações de Wittgenstein sobre treino. Ao evitar Abrichtung, leitura de ‘treinamento animal’, alinho-me com a perspectiva social-normativa de José Medina de gradativamente alcançar (por meio da formação), autonomia e domínio das regras. Seguir a leitura social-normativa amplamente compartilhada abre, então, uma perspectiva para diversas aplicações relevantes da filosofia pós-fundacional de Wittgenstein na educação. Uma questão é o desvio da regra nas reformas curriculares em que, ao invés de padronização e consenso, encontramos múltiplas interpretações de normas curriculares. Outra pergunta incômoda é como julgamos com algum grau de certeza a eficácia ou a lucidez de práticas pedagógicas variadas, como ao pesar os méritos da descoberta versus abordagens fundamentais no treino em matemática. Ao reconhecer como as pessoas podem ser potencialmente cegadas por reações antigas habituais e pressupostos ‘consolidados’, e também com base em Foucault, considero aplicações a questões de justiça social em termos de como, em geral, consideramos os outros: diagnosticar estudantes com TDAH ou superdotados, usar linguagem abusiva nas escolas, reconhecer reivindicações de indígenas pela soberania em um processo de decolonização da educação, e considerar árvores e outros seres não-humanos como algo mais do que recursos imóveis.

show abstract

“…She maintains that both Ludwig Wittgenstein and Michel Foucault challenge this picture, 'the former primarily through his private language argument, and the latter through his genealogical method.' I view these claims through the prism of claims to 'subjectivity after Descartes' as an approach that avoids the figure of the cogito a basis for a thinking and acting self, adopting an nonfoundationalist stance and an anti-epistemological standpoint that points to a suspicion of transcendental arguments in favour of a naturalism grounded in culture and social convention, that is, what we do and what we say (Peters, 2017(Peters, , 2018. This I would argue has massive implications for a philosophy of education that dethrones an absolute and universalist Reason, and conception of the 'education of Reason', to provide the basis for a more contextualist and historical reading that recognises a socialised view of language as discursive 'games' structured by rules.…”

mentioning

confidence: 99%

Wittgenstein/Foucault/anti-philosophy: Contingency, community, and the ethics of self-cultivation

Peters

2020

Educational Philosophy and Theory

Self Cite

View full text Add to dashboard Cite

A number of scholars have noted parallels and covergences between Wittgenstein and Foucault. 1 Both thinkers focused on accounts of language and discourse as a means for understanding the social world. They were sceptical of the Enlightenment and wanted to question its modern technological trajectory. Similarly both also proposed radically different philosophies that were anti-foundationalist, rooted in contingency and community, and both helped to initiate the social and cultural turn based on an understanding of practice. While they come from different traditionsin a strong sense they themselves 'figures of discursitivty'they seem to share elements of their thinking and approach. Both thinkers were reflective of questions of genre and stylethey were experimented with new forms of dialogue in which confession as a practice and genre played a central role. Even though they came from different traditions there is a strong argument that they focused on similar issues and problemslet us say broadly a nonfoundationalist epistemology that recognized overlapping concepts of language/discourse and the notion of 'games' with a constitutive conception of rules that accorded an ethics of selfcultivation a central role. Foucault draws on Nietzsche's Hellenistic and Roman Stoic philosophical therapeia with an accent on the hermeneutics of the self and the ancient practice of parrhesia, of speaking the truth: care of the self is also understood in term of a critical philosophy traceable to Kant that embraces a wider view of subjectivity. Wittgenstein embraces a view of philosophy as a form of therapy based on glancing readings of Freud, Nietzsche and Tolstoy, the practice of confession, and moral self-cultivation as a practical answer to how face up honestly to personal self-deception as a basis for the struggle of self-transformation.Wittgenstein and Foucault were highly experimental thinkers that transcended their own intellectual inheritances. While they never met Foucault born in 1929, the year that Wittgenstein returns to Cambridge to become a professor, makes glancing references to Wittgenstein and to analytic philosophy. But then already it is a serious problem to talk about the encounter of the thought of these two thinkers in part because there are atypical thinkers in their own traditions. Wittgenstein of the Investigations thought he was doing philosophy in an entirely new style to help us escape the 'picture that held us captive'. Foucault through his genealogical investigations really was in part concerned to show us how things could have been otherwise. Both thinkers recognised Nietzsche who coloured their thought not only in terms of concepts and the approach to history but also in terms of the style of writing philosophy. Where Nietzsche was central to Foucault in thought, style and method, Nietzsche's presence haunts Wittgenstein's philosophical investigations. He was troubled by Nietzsche's encounter with Christianity. Wittgenstein, Foucault and Nietzsche are, in Badiou's terms, anti-philosopherstogether and...

show abstract

Subjectivity After Descartes: Wittgenstein as a Pedagogical Philosopher

Cited by 10 publications

References 6 publications

Education as a Way of Human Existence in a Postmodern Society

Education as a Way of Human Existence in a Postmodern Society

A Relevância de Wittgenstein para a Filosofia da Educação: reflexões pessoais sobre usos significativos do pós-fundacionalismo

Wittgenstein/Foucault/anti-philosophy: Contingency, community, and the ethics of self-cultivation

Contact Info

Product

Resources

About