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Inna Semetsky [59]Inna R. Semetsky [1]
  1. Inna Semetsky (forthcoming). The Adventures of a Postmodern Fool, or the Semiotics of Learning. Semiotics:477-495.
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  2. Inna Semetsky (forthcoming). Tarot Semiotics as Cartography of Events. Semiotics:38-51.
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  3. Inna Semetsky (2014). Review of Andrew Stables: Be(Com)Ing Human: Semiosis and the Myth of Reason. [REVIEW] Studies in Philosophy and Education 33 (2):215-222.
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  4. Inna Semetsky (2014). Response to Bogue. Studies in Philosophy and Education 33 (5):571-574.
    Professor Bogue is one of the major commentators on Gilles Deleuze, whose philosophical legacy constitutes an important influence on my scholarship. I am grateful to Bogue for acknowledging my usage “of Deleuze, and of so many other thinkers across a host of disciplines, [as] intriguing and powerful”. My book not only aims to demonstrate that Tarot represents edusemiotic pedagogy, but also to achieve a new understanding of its functioning. Early in the Prologue I quote Gettings (1973): “no-one has ever been (...)
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  5. Inna Semetsky (2014). Taking the Edusemiotic Turn: A Body∼Mind Approach to Education. Journal of Philosophy of Education 48 (2):n/a-n/a.
    Educational philosophy in English-speaking countries tends to be informed mainly by analytic philosophy common to Western thinking. A welcome alternative is provided by pragmatism in the tradition of Peirce, James and Dewey. Still, the habit of the so-called linguistic turn has a firm grip in terms of analytic philosophy based on the logic of non-contradiction as the excluded middle. A body∼mind approach pertains to the edusemiotic turn that this article elucidates. Importantly, semiotics is not illogical but is informed by the (...)
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  6. Inna Semetsky (2013). From West to East and Back Again: An Educational Reading of Herman Hesse's Later Works. The European Legacy 18 (4):526-527.
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  7. Inna Semetsky (2012). Educating for Meaningful Lives Through Existential Spirituality – By S. Webster. Educational Philosophy and Theory 44 (6):675-678.
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  8. Inna Semetsky (2012). History Becomes Form: Moscow Conceptualism. By Boris Groys. The European Legacy 17 (3):430 - 431.
    The European Legacy, Volume 17, Issue 3, Page 430-431, June 2012.
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  9. Inna Semetsky (2012). Introduction: Jung and Inclusive Education. Educational Philosophy and Theory 44 (1):1-5.
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  10. Inna Semetsky (ed.) (2012). Jung and Educational Theory. John Wiley & Sons Inc..
     
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  11. Inna Semetsky (2012). Jung and Tarot: A Theory‐Practice Nexus in Education and Counselling. In , Jung and Educational Theory. John Wiley & Sons Inc..
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  12. Inna Semetsky & Joshua A. Delpech-Ramey (2012). Jung's Psychology and Deleuze's Philosophy: The Unconscious in Learning. Educational Philosophy and Theory 44 (1):69-81.
    This paper addresses the unconscious dimension as articulated in Carl Jung's depth psychology and in Gilles Deleuze's philosophy. Jung's theory of the archetypes and Deleuze's pedagogy of the concept are two complementary resources that posit individuation as the goal of human development and self-education in practice. The paper asserts that educational theory should explore the role of the unconscious in learning, especially with regard to adult education in the process of learning from life-experiences. The integration of the unconscious into consciousness (...)
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  13. Inna Semetsky & Joshua Ramey (2012). Deleuze's Philosophy and Jung's Psychology: Learning and the Unconscious. In , Jung and Educational Theory. John Wiley & Sons Inc..
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  14. Inna Semetsky (2010). Continuities, Discontinuities, Interactions: Values, Education, and Neuroethics. Ethics and Education 4 (1):69-80.
    This article begins by revisiting the current model of values education (moral education) which has recently been set up in Australian schools. This article problematizes the pedagogical model of teaching values in the direct transmission mode from the perspective of the continuity of experience as central to the philosophies of John Dewey and Charles S. Peirce. In this context experience is to be understood as a collective (going beyond the realm of private) and continuous (importantly, non-atomistic) space. As such, human (...)
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  15. Inna Semetsky (2010). Introduction. Educational Philosophy and Theory 42 (4):385-389.
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  16. Inna Semetsky (2010). Silent Discourse: The Language of Signs and" Becoming-Woman". Substance 39 (1):87-102.
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  17. Inna Semetsky (2010). The Folds of Experience, Or: Constructing the Pedagogy of Values. Educational Philosophy and Theory 42 (4):476-488.
    This paper situates moral education in the context of Gilles Deleuze's philosophy and as embedded in lived experience qualified by three dimensions, namely critical, clinical, and creative ('3C'). The construct of '3C' education will be enriched by reference to the theoretical corpus of Nel Noddings, specifically her 2006 book Critical Lessons: What our schools should teach . The paper argues that only as embodying all three 'C's in experience can education become genuinely moral and bring the missing element of values (...)
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  18. Terry Lovat & Inna Semetsky (2009). Practical Mysticism and Deleuze's Ontology of the Virtual. Cosmos and History: The Journal of Natural and Social Philosophy 5 (2):236-249.
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  19. Inna Semetsky (2009). Deleuze as a Philosopher of Education: Affective Knowledge/Effective Learning. The European Legacy 14 (4):443-456.
    This essay addresses Gilles Deleuze's ?pedagogy of the concept? as grounded in the triadic relation between percepts, affects, and concepts. Philosophical thinking based on the ?logic of affects? necessarily leads to the creation of novel concepts in/for experience. Still, new concepts are themselves informed by the physicality of affects thus bridging the dualistic gap of the Cartesian subject. Deleuze's neorealist position considers the objects of real experience to be both actual and virtual. Experience exceeds private sense-data; it is a milieu (...)
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  20. Inna Semetsky (2009). Meaning and Abduction as Process-Structure: A diagraM of Reasoning. Cosmos and History: The Journal of Natural and Social Philosophy 5 (2):191-209.
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  21. Inna Semetsky (2009). Reading Signs: Semiotics and Depth Psychology. Semiotica 2009 (176):47-63.
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  22. Inna Semetsky (2009). The Magician in the World: Becoming, Creativity, and Transversal Communication. Zygon 44 (2):323-345.
    This essay interprets the meaning of one of the cards in aTarot deck, "The Magician," in the context of process philosophy in the tradition of Alfred North Whitehead. It brings into the conversation the philosophical legacy of American semiotician Charles Sanders Peirce as well as French poststructuralist Gilles Deleuze. Some of their conceptualizations are explored herein for the purpose of explaining the symbolic function of the Magician in the world. From the perspective of the logic of explanation, the sign of (...)
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  23. Todd May & Inna Semetsky, Deleuze, Ethical Education, and the Unconscious.
    While teaching values is an important part of education, contemporary moral education, however, presents a set of pre-established values to be inculcated rather than comprising a critical inquiry into their possible rightness and wrongness. This essay proposes a somewhat different direction by saying that education, rather than concerning itself with the moral, should concern itself with the ethical. Although morals and ethics are usually equated, we use ethical here as posited by Gilles Deleuze's question of who we might be, based (...)
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  24. Inna Semetsky (2008). On the Creative Logic of Education, Or: Re-Reading Dewey Through the Lens of Complexity Science. Educational Philosophy and Theory 40 (1):83–95.
  25. Inna Semetsky (2007). Author Notes. Studies in Philosophy and Education 26 (3):295-296.
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  26. Inna Semetsky (2007). Beyond the Modern-Postmodern Struggle in Education: Toward Counter-Education and Enduring Improvisation - by Gur-Ze'ev, I. Educational Philosophy and Theory 39 (6):676–677.
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  27. Inna Semetsky (2007). Introduction: Semiotics, Education, Philosophy. Studies in Philosophy and Education 26 (3):179-183.
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  28. Inna Semetsky (2007). Sem-Analysing Events: Towards a Cultural Pedagogy of Hope. Studies in Philosophy and Education 26 (3):253-265.
  29. Inna Semetsky (2007). Towards a Semiotic Theory of Learning: Deleuze's Philosophy and Educational Experience. Semiotica 2007 (164):197-214.
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  30. Inna Semetsky (2006). The Language of Signs: Semiosis and the Memories of the Future. [REVIEW] Sophia 45 (1):95-116.
    From the perspective of semiotics, or a science of signs, communication exceeds the usual verbal mode of expression and covers extra linguistic modes. This paper addresses a specific communicative system represented by Tarot pictures. The semiotic approach not only presents Tarot as exceeding its function as a game but also de-mystifies, in part, its occult side by virtue of the analysis of semiosis, or the action of signs in nature. Using references from the Hermetic philosophy, to Dummett, to Peirce, to (...)
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  31. Inna Semetsky (2006). Volume 45 I Number 1 May 2006 Issn 0038-1 52 7. Sophia 45.
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  32. Inna Semetsky (2005). From Design to Self-Organization, Or: A Proper Structure for a Proper Function. [REVIEW] Axiomathes 15 (4):575-597.
    It is suggested that Charles Sanders Peirce's triadic semiotics provides a framework for a diagrammatic representation of a sign's proper structure. The action of signs is described at the logical and psychological levels. The role of (unconscious) abductive inference is analyzed, and a diagram of reasoning is offered. A series of interpretants transform brute facts into interpretable signs thereby providing human experience with value or meaning. The triadic structure helps in de-mystifying the relations between Penrose's three worlds when the latter (...)
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  33. Inna Semetsky (2005). Learning by Abduction: A Geometrical Interpretation. Semiotica 2005 (157):199-212.
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  34. Inna Semetsky (2005). Peirce and Education: An Introduction. Educational Philosophy and Theory 37 (2):153–156.
  35. Inna Semetsky (2005). Peirce's Semiotics, Subdoxastic Aboutness, and the Paradox of Inquiry. Educational Philosophy and Theory 37 (2):227–238.
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  36. Inna Semetsky (2005). Words, Things, Signs: Semiosis and the Memories of the Future. Synthesis Philosophica 20 (1):193-209.
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  37. Inna Semetsky (2004). Becoming-Language/Becoming-Other: Whence Ethics? Educational Philosophy and Theory 36 (3):313–325.
    The problematics of language and communication, as pertaining to educational theory and practice, is closely connected with the understanding of human subjectivity (Biesta, 1995; Garrison, 1999). The discussion in this paper will focus on a specific philosophy of language as developed by Gilles Deleuze. In order to address some possible implications of such philosophy for moral education, this paper will position Deleuze’s philosophical thought against the background of Charles Taylor’s book The Ethics of Authenticity (1991), in which Taylor introduces his (...)
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  38. Inna Semetsky (2004). Experiencing Deleuze. Educational Philosophy and Theory 36 (3):227–231.
    The present collection constitutes what French poststructuralist philosopher Gilles Deleuze (1925–1995) dubbed rhizome, using this biological notion as a metaphor for multidirectional growth and diverse productivity irreducible to a single root representing epistemology grounded on a firm foundation for knowledge. A philosophical site, for Deleuze, consists of a multiplicity of planes including at once social, artistic, ethical, and affective dimensions. Experience is rendered meaningful not by grounding empirical particulars in abstract universals but by active experimentation on ourselves. Several of Deleuze’s (...)
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  39. Inna Semetsky (2004). The Role of Intuition in Thinking and Learning: Deleuze and the Pragmatic Legacy. Educational Philosophy and Theory 36 (4):433–454.
  40. Inna Semetsky (2003). Deleuze's New Image of Thought, or Dewey Revisited. Educational Philosophy and Theory 35 (1):17–29.
    Richard Rorty, in his ‘Consequences of Pragmatism’ (1982), acknowledging the pragmatic direction taken by both modern and postmodern philosophy, declared that ‘James and Dewey were not only waiting at the end of the dialectical road which analytic philosophy traveled, but are waiting at the end of the road which, for example, Foucault and Deleuze are currently traveling’ (Rorty, 1982, p. xviii). This paper does not aim to establish who traveled the farthest along the road posited by Rorty. Instead, its purpose (...)
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  41. Inna Semetsky (2003). The Problematics of Human Subjectivity: Gilles Deleuze and the Deweyan Legacy. Studies in Philosophy and Education 22 (3/4):211-225.
    This article is part of alarger project exploring the continuity betweentwo philosophical positions – that of Frenchpoststructuralist Gilles Deleuze (1925–1995)and John Dewey – that appear at first sight tobe separated by time, place and culture. Thescope of the present paper is necessarilylimited and focuses on one aspect of theproject, namely: the problematics ofsubjectivity, or subject formation, inDeleuze's philosophy. Deleuze's position isestablished as pragmatic by virtue of itssharing the value allotted by Dewey toexperiential and experimental inquiry inphilosophy. By drawing initial parallels (...)
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  42. Inna Semetsky (2002). Deleuze & Guattari's A-Signifying Semiotics and Cartographies of the Unconscious: Tarot Reconceptualized. Synthesis Philosophica 17 (2):297-316.
     
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  43. Inna R. Semetsky (2000). The End of a Semiotic Fallacy. Semiotica 130 (3-4):283-300.
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