Introduction: education, philosophy and politics -- Writing the self: Wittgenstein, confession and pedagogy -- Nietzsche, nihilism and the critique of modernity: post-Nietzschean philosophy of education -- Heidegger, education and modernity -- Truth-telling as an educational practice of the self: Foucault and the ethics of subjectivity -- Neoliberal governmentality: Foucault on the birth of biopolitics -- Lyotard, nihilism and education -- Gilles Deleuze's 'societies of control': from disciplinary pedagogy to perpetual training -- Geophilosophy, education and the pedagogy of the concept - (...) Humanism, Derrida and the new humanities -- Politics and deconstruction: Derrida, neoliberalism and democracy -- Neopragmatism, ethnocentrism and the politics of the ethnos: Rorty's 'postmodernist bourgeois liberalism' -- Achieving America: postmodernism and Rorty's critique of the cultural left -- Deranging the investigations: Cavell on the philosophy of the child -- White philosophy in/of America. (shrink)
Responding to Jacques Derrida's vision for what a "new" humanities should strive toward, Peter Trifonas and Michael Peters gather together in a single volume original essays by major scholars in the humanities today. Using Derrida's seven programmatic theses as a springboard, the contributors aim to reimagine, as Derrida did, the tasks for the new humanities in such areas as history of literature, history of democracy, history of profession, idea of sovereignty, and history of man.
This paper describes the work of the Polish logician Jan Kalicki (1922?1953). After a biographical introduction, his work on logical matrices and equational logic is appraised. A bibliography of his papers and reviews is also included.
1. Prof. PhDr. František Daneš, DrSc. ; Prof. PhDr. Eva Hajičová, DrSc. ; PhDr. Pavel Jančák, CSc. ; Prof PhDr. Miroslav Komárek, DrSc. ; Doc. PhDr. Iva Nebeská, CSc. ; Prof. PhDr. Bohumil Palek, DrSc. ; PhDr Jaromír Povejšil, CSc. ; PhDr. Marie Těšitelová, DrSc. ; Prof. PhDr. Oldřich Uličný, DrSc. ; Prof. PhDr. Radoslav Večerka, DrSc. -- 2. Jan Balhar, Zoe Hauptová, Milan Jelínek, Jan Kořenský, Jiří Kraus, Jaroslav Kuchař, Zdena Palková, Petr Sgall, Dušan Šlosar, Ludmila Uhlířová.
Machine generated contents note: 1. Travelling facts Mary S. Morgan; Part I. Matters of Fact: 2. Facts and building artefacts: what travels in material objects? Simona Valeriani; 3. A journey through times and cultures? Ancient Greek forms in American 19th century architecture: an archaeological view Lambert Schneider; 4. Manning's N: putting roughness to work Sarah J. Whatmore and Catharina Landström; 5. My facts are better than your facts: spreading good news about global warming Naomi Oreskes; 6. Real problems with (...) fictional cases Jon Adams; Part II. Integrity and Fruitfulness: 7. Ethology's travelling facts Richard Burkhardt; 8. Travelling facts about crowded rats: rodent experimentation and the human sciences Ed Ramsden; 9. Using cases to establish novel diagnoses: creating generic facts by making particular facts travel together Rachel Ankeny; 10. Technology transfer and travelling facts: a perspective from Indian agriculture Peter Howlett and Aashish Velkar; 11. Archaeological facts in transit: the eminent mounds of central North America Alison Wylie; Part III. Companionship and Character: 12. Packaging small facts for re-use: databases in model organism biology Sabina Leonelli; 13. Designed for travel: communicating facts through images Martina Merz; 14. Using models to keep us healthy: the productive journeys of facts across public health research networks Erika Mansnerus; 15. The facts of life and death: a case of exceptional longevity David Haycock; 16. Love life of a fact Heather Schell. (shrink)
This article aims to highlight why R. S. Peters' conceptual analysis of ‘education’ was such an important contribution to the normative field of philosophy of education. In the article, I do the following: 1) explicate Peters' conception of philosophy of education as a field of philosophy and explain his approach to the philosophical analysis of concepts; 2) emphasize several (normative) features of Peters' conception of education, while pointing to a couple of oversights; and 3) suggest how (...) class='Hi'>Peters' analysis might be used to reinvigorate a conversation on one central educational aim—that of how we might educate citizens for the 21st century. (shrink)
This article reviews the Dutch societal debate on euthanasia/assisted suicide in dementia cases, specifically Alzheimer's disease. It discusses the ethical and practical dilemmas created by euthanasia requests in advance directives and the related inconsistencies in the Dutch legal regulations regarding euthanasia/assisted suicide. After an initial focus on euthanasia in advanced dementia, the actual debate concentrates on making euthanasia/assisted suicide possible in the very early stages of dementia. A review of the few known cases of assisted suicide of people with so-called (...) early dementia raises the question why requests for euthanasia/assisted suicide from patients in the early stage of (late onset) Alzheimer's disease are virtually non-existent. In response to this question two explanations are offered. It is concluded that, in addition to a moral discussion on the limits of anticipatory choices, there is an urgent need to develop research into the patient's perspective with regard to medical treatment and care-giving in dementia, including end-of-life care. (shrink)
This article examines the work of R. S. Peters on moral development and moral education, as represented in his papers collected under that name, pointing out that these writings have been relatively neglected. It approaches these writings through the lens of the ‘familiar story’ that philosophical work on this topic switched during, roughly, the 1980s from an emphasis on rational principles to an emphasis on virtues and care. Starting from what Peters called ‘the paradox of moral education’—roughly, that (...) a rational morality must be developed in part through habit—the article discusses not only Peters' rational morality of principles and rules but also elements of his thought concerning virtues and care. Running through the discussion is the question of whether Peters, in drawing for instance on Aristotle as well as Kohlberg, is attempting to combine incompatible ideas. Against this, it is suggested that in reading Peters now we can learn from his explicit claim that we need a pluralistic, not a monolithic, approach to moral development and moral education. (shrink)
Richard Peters argued for a general education based largely on the study of truth-seeking subjects for its own sake. His arguments have long been acknowledged as problematic. There are also difficulties with Paul Hirst's arguments for a liberal education, which in part overlap with Peters'. Where justification fails, can historical explanation illuminate? Peters was influenced by the prevailing idea that a secondary education should be based on traditional, largely knowledge-orientated subjects, pursued for intrinsic as well as practical (...) ends. Does history reveal good reasons for this view? The view itself has roots going back to the 16th century and the educational tradition of radical Protestantism. Religious arguments to do with restoring the image of an omniscient God in man made good sense, within their own terms, of an encyclopaedic approach to education. As these faded in prominence after 1800, old curricular patterns persisted in the drive for ‘middle-class schools’, and new, less plausible justifications grew in salience. These were based first on faculty psychology and later on the psychology of individual differences. The essay relates the views of Peters and Hirst to these historical arguments, asking how far their writings show traces of the religious argument mentioned, and how their views on education and the development of mind relate to the psychological arguments. (shrink)
Susan Okin read Robert Nozick as taking it to be fundamental to his Libertarianism that people own themselves, and that they can acquire entitlement to other things by making them. But she thinks that, since mothers make people, all people must then be owned by their mothers, a consequence Okin finds absurd. She sees no way for Nozick to make a principled exception to the idea that people own what they make when what they make is people, concluding that Nozick’s (...) theory of entitlement must be false, and that entitlement must instead be rooted in people’s needs. I say Okin misreads Nozick’s Libertarianism. In fact, its fundamental principle is that, simply by being persons, people are entitled to the maximum negative liberty compatible with a like liberty for all persons. Further, Nozick, and Jan Narveson, who has taken on the advocacy of Libertarian ideas, analyze liberty as freedom to interact with things, and analyze being entitled to or having property in something, as freedom to interact with it, to determine what may be done with it. People therefore have such freedom to do what they want with themselves, and such freedom to do what they want with other things, as is compatible with all persons having similar freedom. The former is what self-ownership amounts to, the latter, ownership of other things. Libertarianism’s fundamental principle therefore both grounds and delimits entitlements in ways entailing that mothers don’t own persons by dint of making them. Otherwise, since it would then be the prerogative of mothers to determine what shall be done with the persons they made, the persons made would lack equal liberty, this violating the fundamental principle. (shrink)
Much has been written on the relative merits of different readings of Wittgenstein's Tractatus Logico-Philosophicus. The recent renewal of the debate has almost exclusively been concerned with variants of the ineffabilist (metaphysical) reading of TL-P - notable such readings have been advanced by Elizabeth Anscombe, P. M. S. Hacker and H. O. Mounce - and the recently advanced variants of therapeutic (resolute) readings - notable advocates of which are James Conant, Cora Diamond, Juliet Floyd and Michael Kremer. During this debate, (...) there have been a number of writers who have tried to develop a third way, incorporating what they see as insights and avoiding what they see as flaws in both the ineffabilist and resolute readings. The most prominent advocates of these elucidatory readings of TL-P are Dan Hutto (2003) and Marie McGinn (1999). In this paper we subject Hutto's and McGinn's readings of TL-P to critical scrutiny. We find that in seeking to occupy the middle ground they ultimately find themselves committed to (and in the process commit Wittgenstein to) the very ineffabilism they (and Wittgenstein) are seeking to overcome. (shrink)
Richard Peters pioneered a form of philosophical analysis in relation to educational discourse that was criticised by some at the time and is today somewhat out of fashion. This paper argues that much of the objection to Peters' methodology is based on a misunderstanding of what it does and does not involve, that consequently philosophical analysis is often wrongly seen as one of a number of comparable alternative traditions or approaches to philosophy of education between which one needs (...) to choose, and that, partly consequentially, there is a relative lack of philosophical expertise among today's ‘philosophers of education’. Furthermore, his methodology vindicated, it can be said that Peters was indeed ‘nearly right about education’, perhaps more so than he has subsequently come to believe himself. (shrink)
J. H. Lambert proved important results of what we now think of as non-Euclidean geometries, and gave examples of surfaces satisfying their theorems. I use his philosophical views to explain why he did not think the certainty of Euclidean geometry was threatened by the development of what we regard as alternatives to it. Lambert holds that theories other than Euclid’s fall prey to skeptical doubt. So despite their satisfiability, for him these theories are not equal to Euclid’s in (...) justification. Contrary to recent interpretations, then, Lambert does not conceive of mathematical justification as semantic. According to Lambert, Euclid overcomes doubt by means of postulates. Euclid’s theory thus owes its justification not to the existence of the surfaces that satisfy it, but to the postulates according to which these “models” are constructed. To understand Lambert’s view of postulates and the doubt they answer, I examine his criticism of Christian Wolff’s views. I argue that Lambert’s view reflects insight into traditional mathematical practice and has value as a foil for contemporary, model-theoretic, views of justification. (shrink)
In this essay Kelvin Beckett argues that Richard Peters's major work on education, Ethics and Education, belongs on a short list of important texts we can all share. He argues this not because of the place it has in the history of philosophy of education, as important as that is, but because of the contribution it can still make to the future of the discipline. The limitations of Peters's analysis of the concept of education in his chapter on (...) “Criteria of Education” are well known. In the chapter on “Education as Initiation,” however, Peters offered a synthetic sketch of education that, Beckett argues, points us toward a more comprehensive definition of education, one which, he maintains, can be accepted by all philosophers, regardless of the tradition they work in. (shrink)
The concept of respect plays a central role in several recent attempts to re-actualise the programme of a critical social theory. In Axel Honneth's most prominent version of that concept, respect is closely tied to the sphere of law, and it is limited to the recognition of a Kantian-type moral autonomy of the individual. So interpreted, the concept of respect can only have a very limited application in the field of education, where concern for the particular desires, intentions and beliefs (...) of mostly immature persons is at stake.However, more than forty years ago R. S. Peters did develop an extended concept of respect as a central component in education. This concept focuses exactly on those desires, intentions and beliefs, instead of on the very demanding capability of practical reasoning orientated towards the Kantian Categorical Imperative. My task in this paper is to explore the potential of Peters' concept of respect for the identification and description of educational pathologies and ultimately for the founding of a critical theory of education. (shrink)
Machine generated contents note: Notes on Contributors. -- Foreword (Michael A. Peters). -- Introduction: Alain Badiou: 'Becoming subject' to education (Kent den Heyer). -- 1. Badiou, Pedagogy and the Arts (Thomas E. Peterson). -- 2. Badiou's Challenge to Art and its Education: Or, 'art cannot be taught--it can however educate!' (Jan Jagodzinski). -- 3. Alain Badiou, Jacques Lacan and the Ethics of Teaching (Peter M. Taubman). -- 4. Reconceptualizing Professional Development for Curriculum Leadership: Inspired by John Dewey and informed (...) by Alain Badiou (Kathleen R. Kesson and James G. Henderson). -- 5. The Obliteration of Truth by Management: Badiou, St. Paul and the question of economic managerialism in education (Anna Strhan). -- 6. Militants of Truth, Communities of Equality: Badiou and the ignorant schoolmaster (Charles Andrew Barbour). -- Index. (shrink)
Richard Peters has been praised for the authenticity of his philosophy, and inquiry into aspects of the development of his philosophy reveals a profound authenticity. Yet authenticity is something he seems not to favour. The apparent paradox is resolved by observing historical changes in the understanding of authenticity as an important value. Possibilities are noted for further explorations as to how to understand and value it as an educational ideal.
On several occasions in his work, R. S. Peters identifies a difficulty inherent in teaching that underscores the complexity of this relationship: the teacher has the task of passing on knowledge while at the same time allowing knowledge that is passed on to be criticised and revised by the learner. This inquiry asks: first, how does Peters envisage these two tasks coming together in teaching, and, second, does he go far enough in developing what it means for the (...) teacher to recognise the difference and otherness of the learner? At the heart of the matter in answering these questions is how to conceive of the connection between learning and the transformation of the individual. Before turning to Peters, this inquiry begins by discussing connections between transformation and learning in classical and contemporary philosophical discourse. In this context, notions of discontinuity and interruption are shown to be central to understanding transformational learning processes. Peters' thought is then located within this discourse and taken up in three central ways: (1) by analysing his notion of teaching (2) by examining the ideas of learning and transformation embedded in his concept of teaching, and (3) by inquiring into how these issues relate to his idea of philosophy of education as a central part of teacher education. (shrink)
This article reconstructs R. S. Peters' underlying theory of ritual in education, highlighting his proposed link between ritual and the imitation of teachers. Rituals set the stage for the imitation of teachers and they invite students to experience practices whose value is not easily discernable from the outside. For Peters, rituals facilitate the transmission of values across time, create unity in schools, and affirm authority relations. There is a tension, however, between this view of ritual and imitation, on (...) the one hand, and Peters' views of liberal education and the ‘criteria of an educational process’, on the other. This article suggests how the processes of ritual and imitation can be reconciled with liberal education, and it identifies school rampage shootings as an area in which Peters' work on ritual might prove useful. (shrink)
In Models of God, Ted Peters discusses a methodology for formulating and evaluating models of God, surveys nine models, and proposes one that he entitles Eschatological Panentheism. This paper provides critical comments on Petersâ methodological claims, taxonomy of models of God, and specific proposal. This paper has been delivered during APA Pacific 2007 Mini-Conference on Models of God.Both Petersâ Models of God and these comments were presented at the Models of God mini-conference at the Pacific Division Meetings of the (...) American Philosophical Association in April of 2007. (shrink)
Autonomy is, among other things, an actual psychological condition, a capacity that can be developed, and an educational ideal. This paper contextualises, analyses, criticises and extends the theory of Richard S. Peters on these three aspects of autonomy.
In this paper, the author analyzes critically some of the ideas found in Karel Lambert's recent book, Meinong and the Principle of Independence (Cambridge: Cambridge University Press, 1983). Lambert attempts to forge a link between the ideas of Meinong and the free logicians. The link comes in the form of a principle which, Lambert says, these philosophers adopt, namely, Mally's Principle of Independence, which Mally himself later abandoned. Instead of following Mally and attempting to formulate the principle (...) in the material mode as the claim that an object can have properties without having any sort of being, Lambert formulates the principle in the formal mode, as (something equivalent to) the rejection of the traditional constraint on the principle of predication. The principle of predication is that a formula of the form Fa' is true iff the general term F' is true of the object denoted by the object term a'. The traditional constraint on this predication principle is that for the sentence Fa' to be true, not only must the object term have a denotation, but it must also denote an object that has being. According to Lambert, the free logicians violate this constraint by suggesting that Fa' can be true even if the object term has no denotation, whereas Meinong violates this constraint by proposing Fa' can be true even when the object term denotes an object that has no being. Lambert then tries to `vindicate' the Principle of Independence, thereby justifying both the work of the free logicians and Meinong. (shrink)
Despite his elusiveness on important issues, there is much in Michael Oakeshott's educational vision that Richard Peters quite rightly wishes to endorse. The main aim of this essay is, however, to consider Peters' justifiable critique of three features of Oakeshott's work. These are (1) the rigidity of his distinction between vocational and university education, (2) the lack of clarity and accuracy in his philosophy of teaching and learning, especially the under-conceptualisation of the role of example in teaching, (3) (...) the over-emphasis on tradition in moral and civic learning. (shrink)
In his 1973 paper ?The Justification of Education? R.S. Peters aspired to give a non-instrumental justification of education. Ever since, his so-called ?transcendental argument? has been under attack and most critics conclude that it does not work. They have, however, thrown the baby away with the bathwater, when they furthermore concluded that Peters? justificatory project itself is futile. This article takes another look at Peters? justificatory project. As against a Kantian interpretation, it proposes an axiological-perfectionist interpretation to (...) bring out the permanent importance of this project and suggests some possible strategies for its successful execution. (shrink)
Erratum to: Stanley Peters and Dag Westerståhl: Quantifiers in language and logic Content Type Journal Article Category Erratum Pages 1-1 DOI 10.1007/s10988-011-9094-5 Authors Edward L. Keenan, Department of Linguistics, University of California at Los Angeles, 3125 Campbell Hall, Los Angeles, CA 90095-1543, USA Denis Paperno, Department of Linguistics, University of California at Los Angeles, 3125 Campbell Hall, Los Angeles, CA 90095-1543, USA Journal Linguistics and Philosophy Online ISSN 1573-0549 Print ISSN 0165-0157.
Abstract In this article, which is the first of two to examine the ideas of R. S. Peters on moral education, consideration is given to his justificatory arguments found in Ethics and Education. Here he employs presupposition arguments to show to what anyone engaging in moral discourse is committed. The result is a group of procedural principles which are recommended to be employed in moral education. This article is an attempt to examine the presupposition arguments Peters employs, to (...) comment on the procedural principles he believes are presupposed, and to consider the strength of the presupposition argument. My conclusion is that Peters's arguments fail to establish the conclusion he arrives at, and that any gains from the form of argument he uses are hollow. (shrink)