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  1. Marianna Papastephanou & Zelia Gregoriou (forthcoming). Locke's Children? Rousseau and the Beans (Beings?) of the Colonial Learner. Studies in Philosophy and Education:1-18.
    Rousseau’s story about Emile having his first moral lesson in property rights by planting beans in a garden plot has educationally been discussed from various perspectives. What remains unexplored in such readings, however, is the connection of the theory of the natural learner with the Lockean rationalization of appropriation of land through cultivation. We will show that this connection forms the subtext of the ‘beans’ episode and grounds the rich and complex textual operations that give to the episode a strong (...)
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  2. Zelia Gregoriou & Marianna Papastephanou (2013). The Utopianism of John Locke's Natural Learning. Ethics and Education 8 (1):18 - 30.
    This article focuses on John Locke's understanding of the student as a natural learner and on the ambiguous utopia of childhood that underpins this understanding. It draws a parallel between the educational utopia of natural learning and colonization, and then investigates ethico-political implications. Locke politicizes natural learning in ways that normalize exclusions at the level of intersubjective ethical relations and naturalize colonial expansion at the level of cosmopolitan right. Thought through to its implications, this claim leads to exploring connections between (...)
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  3. Marianna Papastephanou (2013). Cosmopolitanism Discarded: Martha Nussbaum's Patriotic Education and the Inward–Outward Distinction. Ethics and Education 8 (2):166-178.
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  4. Marianna Papastephanou (2013). Liberalism, Justice, and (A)Symmetrical Reciprocity. The European Legacy 7 (5):549-565.
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  5. Marianna Papastephanou (2013). Philosophy, Kairosophy and the Lesson of Time. Educational Philosophy and Theory:1-17.
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  6. Marianna Papastephanou (2013). The Past in Pieces: Belonging in the New Cyprus. The European Legacy 18 (4):522-524.
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  7. Klas Roth & Marianna Papastephanou (2013). Introduction: The World and the Teacher—Prospects and Challenges for Teacher Education in the Age of Globalization From a Cosmopolitan Perspective. Ethics and Global Politics 5 (4).
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  8. Marianna Papastephanou (2012). Crossing the Divide Within Continental Philosophy: Reconstruction, Deconstruction, Dialogue and Education. [REVIEW] Studies in Philosophy and Education 31 (2):153-170.
    In this article I explore some points of convergence between Habermas and Derrida that revolve around the intersection of ethical and epistemological issues in dialogue. After some preliminary remarks on how dialogue and language are viewed by Habermas and Derrida as standpoints for departing from the philosophy of consciousness and from logocentric metaphysics, I cite the main points of a classroom dialogue in order to illustrate the way in which the ideas of Habermas and Derrida are sometimes received as well (...)
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  9. Marianna Papastephanou (2012). Ethics After God's Death and the Time of the Angels. Cosmos and History: The Journal of Natural and Social Philosophy 8 (1):94-130.
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  10. Marianna Papastephanou (2012). Exploring Habermas's Critical Engagement with Chomsky. Human Studies 35 (1):51-76.
    This article explores Jürgen Habermas’s critical employment of Noam Chomsky’s insights and the philosophical assumptions that motivate or justify Habermas’s early enrichment of his universal pragmatics with material drawn from generative linguistics. The investigation of the influence Chomsky’s theory has exerted on Habermas aims to clarify what Habermas means by universalism, reason embedded in language and the universal core of communicative competence—away from various misinterpretations of Habermas’s rationalist commitments and from reductive, conventionalist readings of his notion of consensus. Much against (...)
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  11. Marianna Papastephanou (2011). Eurocentrism Beyond the 'Universalism Vs. Particularism' Dilemma: Habermas and Derrida's Joint Plea for a New Europe. History of the Human Sciences 24 (5):142-166.
    Is it Eurocentric on the part of western philosophers (Habermas, Derrida) or of researchers in human sciences to set out from a specific locality (Europe) to formulate ethico-political ideals with universal aspirations? In this article, I critique the ‘universalism vs. particularism’ framework within which the charge of Eurocentrism is deployed and I redefine the notion of Eurocentrism outside the drastic choice between universalism and particularism and in light of an ‘ec-centric’ reflection on the entanglement of the ‘We’ and the ‘others’. (...)
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  12. Marianna Papastephanou (2011). Material Specters: International Conflicts, Disaster Management, and Educational Projects. Educational Theory 61 (1):97-115.
    In this essay, Marianna Papastephanou discusses three books—Michalinos Zembylas's The Politics of Trauma in Education; Sigal Ben-Porath's Citizenship Under Fire: Democratic Education in Times of Conflict; and Kenneth Saltman's Capitalizing on Disaster: Taking and Breaking Public Schools—from the perspective of the material causality of conflict and of the significance this might have for conflict resolution and the role that education may play in it. Setting out from the Derridean standpoint of spectrality, Papastephanou explores divergences and convergences of Zembylas's critical emotional (...)
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  13. Marianna Papastephanou (2011). The 'Cosmopolitan' Self Does Her Homework. Journal of Philosophy of Education 45 (4):597-612.
    Cosmopolitan concern for the whole world is often treated as oppositional to particular collectivities, to corresponding sensibilities and to the obligations that follow from them. Tensions revolve around demands made upon the self (depending on the emphasis on the local or the global) and infuse educational discourse accordingly. Culturalism approaches the self as a culturally or multiculturally shaped identity, monopolises the terrain of cosmopolitan debate and narrows the scope of cosmopolitan education only to encouraging hybridity of selfhood and to cultivating (...)
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  14. Marianna Papastephanou (2011). Walls and Laws: Proximity, Distance and the Doubleness of the Border. Educational Philosophy and Theory 43 (3):209-224.
    In this article, I explore the way in which proximity and distance have been made relevant to cosmopolitanism and I discuss the significance contemporary theory attributes to border crossing. By employing colonial border crossing and its rationalization as an example, and by drawing from Alain Badiou's critique of political philosophy, I expose some of the problems of facile and faddish approaches to planetary movement. I argue that the real borders to be crossed by true cosmopolitans are internal and, regrettably, traversible, (...)
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  15. Marianna Papastephanou (2010). Aristotle, the Action Researcher. Journal of Philosophy of Education 44 (4):589-595.
  16. Marianna Papastephanou (2010). Communicative Utopia and Political Re-Education. In Mark Murphy & Ted Fleming (eds.), Habermas, Critical Theory and Education. Routledge. 33--46.
  17. Marianna Papastephanou (2010). Hesiod the Cosmopolitan: Utopian and Dystopian Discourse and Ethico-Political Education. Ethics and Education 3 (2):89-105.
    The modern tendency to treat all Greek Golden Age textuality as apolitical and escapist has contributed to the ongoing neglect of the first Western educational text, Hesiod's Works and days . Most commentators have missed the interplay of utopian and dystopian images in Hesiodic poetry for lack of the appropriate conceptual framework. Once the escapist prejudice is overcome, the Hesiodic text appears as the first extant Occidental coupling of political utopianism with emancipatory ethico-political education. Once freed of its dated metaphysical-theological (...)
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  18. Marianna Papastephanou (2010). The Conflict of the Faculties: Educational Research, Inclusion, Philosophy and Boundary Discourses. Ethics and Education 5 (2):99-116.
    The aim of this article is to examine ways in which localized research runs the risk of becoming a boundary discourse in a negative sense. The exaggerated emphasis on immanent critique, contextualization and incommensurability may lead discourse and disciplines to an isolationist self-understanding that leaves unchallenged or even entrenches existing discursive hegemonies. Or, it may side with the kind of facile and hasty fusion of discourses and disciplines that ignores epistemic demands and concerns for validity and semantic accuracy. That is, (...)
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  19. Marianna Papastephanou (2009). Method, Philosophy of Education and the Sphere of the Practico-Inert. Journal of Philosophy of Education 43 (3):451-469.
    This essay discusses a conception of the relation of philosophy to education that has come to be widely held in both general philosophy and philosophy of education. This view is approached here through the employment of Jean-Paul Sartre's notion of the 'practico-inert' as the realm of consolidated social objects, part of which is the institution of education. It is shown that a rigid demarcation of the practico-inert, on the one hand, and praxis, on the other, lies at the heart of (...)
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  20. Greg Andonian, Natasa Bakic-Miric, Giorgio Baruchello, John Bokina, Silvia Bruti, Edmund J. Campion, Mihai Caprioara, Victor Castellani, Anthony H. Chambers, Camelia Mihaela Cmeciu, Doina Cmeciu, Stanley Corngold, Douglas J. Cremer, Jens De Vleminck, Liviu Drugus, Eberhard Eichenhofer, Dario Fernandez-Morera, Richard Findler, Irene Guenther, Jeff Horn, Richard H. King, Norma Landau, Walter S. H. Lim, Thomas Loebel, David W. Lovell, Michele Maggiore, Georgeta Marghescu, Aaron Massecar, Markus Meckl, Tim Murphy, Wan-Hsiang Pan, Marianna Papastephanou, Priscilla Ringrose, Marina Ritzarev, Christian Roy, Karl W. Schweizer, Carlo Scognamiglio, Stanley Shostak, Lora Sigler, Lavinia Stan, Matthew Sterenberg, Jonathan Stoekl, Dan Stone, Linda Toocaram, Barnard Turner, Gabrielle Weinberger & Phillip H. Wiebe (2008). Null. The European Legacy 13 (4):499-543.
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  21. Marianna Papastephanou (2008). Democratic Education Stretched Thin: How Complexity Challenges a Liberal Ideal ‐ By David J. Blacker. British Journal of Educational Studies 56 (3):356-358.
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  22. Marianna Papastephanou (2008). Dystopian Reality, Utopian Thought and Educational Practice. Studies in Philosophy and Education 27 (2-3):89-102.
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  23. Marianna Papastephanou (2008). 9 The Priority of Ethics Over Ontology, the Issue of Forgiveness and Education. In Denise Egéa-Kuehne (ed.), Levinas and Education: At the Intersection of Faith and Reason. Routledge. 18--139.
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  24. Marianna Papastephanou & Charoula Angeli (2007). Critical Thinking Beyond Skill. Educational Philosophy and Theory 39 (6):604–621.
    The aim of this article is to investigate possibilities for conceptions of critical thinking beyond the established educational framework that emphasizes skills. Distancing ourselves from the older rationalist framework, we explain that what we think wrong with the skills perspective is, amongst other things, its absolutization of performativity and outcomes. In reviewing the relevant discourse, we accept that it is possible for the skills paradigm to be change?friendly and context?sensitive but we argue that it is oblivious to other, non?purposive kinds (...)
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  25. Marianna Papastephanou (2006). Education, Risk and Ethics. Ethics and Education 1 (1):47-63.
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  26. Marianna Papastephanou (2006). Aesthetics, Education, the Critical Autonomous Self, and the Culture Industry. Journal of Aesthetic Education 40 (3):75-91.
  27. Marianna Papastephanou (2006). Postmodernism and the Revival of Socialism as Critique. The European Legacy 11 (3):241-258.
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  28. Marianna Papastephanou (2006). Philosophical Research and Educational Action Research. Journal of Philosophy of Education 40 (2):187–203.
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  29. Marianna Papastephanou (2005). Can Subjectivity Be Salvaged? Common Knowledge 11 (1):136-159.
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  30. Marianna Papastephanou (2005). Globalisation, Globalism and Cosmopolitanism as an Educational Ideal. Educational Philosophy and Theory 37 (4):533–551.
  31. Marianna Papastephanou (2005). Onto-Theology and the Incrimination of Ontology in Levinas and Derrida. Philosophy and Social Criticism 31 (4):461-485.
    My aim in this article is to analyse the incrimination of ontology and ontological manifestations in reason, articulated speech and social order and argue that such an incrimination, which is characteristic of traditional philosophy, can be explained as a phenomenon of onto-theology. Then I demonstrate that the ideas of Levinas - and to some degree the Derridean response to them - suffer from residues of onto-theology to the extent that they preserve and promote the assumption that ontology is essentially violent. (...)
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  32. Marianna Papastephanou (2005). Rawls' Theory of Justice and Citizenship Education. Journal of Philosophy of Education 39 (3):499–518.
  33. Marianna Papastephanou (2004). Educational Critique, Critical Thinking and the Critical Philosophical Traditions. Journal of Philosophy of Education 38 (3):369–378.
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  34. Marianna Papastephanou (2004). The Implicit Assumptions of Dividing a Cake: Political or Comprehensive? [REVIEW] Human Studies 27 (3):307-334.
    Rawls''s recent modification of his theory of justice claims that political liberalism is free-standing and falls under the category of the political. It works entirely within that domain and does not rely on anything outside it In this article I pursue the metatheoretical goal of obtaining insight into the anthropological assumptions that have remained so far unacknowledged by Rawls and critics alike. My argument is that political liberalism has a dependence on comprehensive liberalism and its conception of a self-serving subjectivity (...)
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  35. Marianna Papastephanou (2003). Education, Subjectivity and Community: Towards a Democratic Pedagogical Ideal of Symmetrical Reciprocity. Educational Philosophy and Theory 35 (4):395–406.
  36. Marianna Papastephanou (2003). Forgiving and Requesting Forgiveness. Journal of Philosophy of Education 37 (3):503–524.
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  37. Christopher Norris & Marianna Papastephanou (2002). Deconstruction, Anti–Realism and Philosophy of Science—an Interview with Christopher Norris. Journal of Philosophy of Education 36 (2):265–289.
    In this interview, Christopher Norris discusses a wide range of issues having to do with postmodernism, deconstruction and other controversial topics of debate within present-day philosophy and critical theory. More specifically he challenges the view of deconstruction as just another offshoot of the broader postmodernist trend in cultural studies and the social sciences. Norris puts the case for deconstruction as continuing the 'unfinished project of modernity' and—in particular—for Derrida's work as sustaining the values of enlightened critical reason in various spheres (...)
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  38. Marianna Papastephanou (2002). Linguistic Archipelago and (Its?) History. Metaphilosophy 33 (5):566-586.
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  39. Marianna Papastephanou (2002). Arrows Not yet Fired: Cultivating Cosmopolitanism Through Education. Journal of Philosophy of Education 36 (1):69–86.
  40. Marianna Papastephanou (2002). Kant's Cosmopolitanism and Human History. History of the Human Sciences 15 (1):17-37.
    In this article I discuss Kant's idea of cosmopolitanism both in its prescriptive dimension (its normative content and regulative aspirations) and also its descriptive basis (its crucial philosophical-anthropological assumptions constituting its theoretical justification). My aim is to show that the prescriptive dimension cannot be treated separately from the descriptive one for some difficulties that the latter confronts pervade the former and misinform it. I then proceed to an examination of those difficulties which I locate mainly in Kant's onto-theological commitment to (...)
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  41. Marianna Papastephanou (2001). Estranged but Not Alienated: A Precondition of Critical Educational Theory. Journal of Philosophy of Education 35 (1):71–84.
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  42. Marianna Papastephanou (2001). Reformulating Reason for Philosophy of Education. Educational Theory 51 (3):293-312.
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  43. Marianna Papastephanou (2000). Europe's Remedial Revolutions or the Political Preconditions of a Medical Metaphor. The European Legacy 5 (2):215-227.
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  44. Marianna Papastephanou (2000). The Idea of Emancipation From a Cosmopolitan Point of View. Continental Philosophy Review 33 (4):395-416.
    R. Rorty uncouples cosmopolitanism from emancipation and rejects the latter on both phylogenetic and ontogenetic grounds. Thus: 1. There is no human nature to be emancipated, and 2. The notion of a rational, transcendental and conditioning subject (presupposed by traditional theories of emancipation) is obsolete. He preserves the idea of cosmopolitanism, which, in an effort to avoid foundationalisrn, he associates only with the development and progress of liberal societies. His cosmopolitanism relies on the distinction between persuasion and force and his (...)
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  45. Marianna Papastephanou (2000). Ulysses' Reason, Nobody's Fault: Reason, Subjectivity and the Critique of Enlightenment. Philosophy and Social Criticism 26 (6):47-59.
    Drawing on notions of alienation, reification and rationalization in their book Dialectic of Enlightenment, Adorno and Horkheimer explored the phenomenon of reason as such concerning the subject and the species, and diagnosed the pathologies of occidental societies. Reason provides the means for a vulnerable being to subordinate nature and serve its desire for self-preservation. However, this reason is instrumental since it objectifies the world and reifies other beings in order to render them manipulable. It is a subjective reason because it (...)
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  46. Marianna Papastephanou (1999). Prospects for Thinking Reconstruction Postmetaphysically: Postmodernism Minus the Quote‐Marks. Cultural Values 3 (3):291-303.
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  47. Marianna Papastephanou (1997). Communicative Action and Philosophical Foundations: Comments on the Apel-Habermas Debate. Philosophy and Social Criticism 23 (4):41-69.
    Anglo-American and continental philosophy are often con sidered sharply divergent, even hostile, movements of thought. However, there have been several attempts to cross the divide between them, leading some theorists to very interesting and promising new projects. Apel has been one of the first German philosophers whose serious preoccupation with continental themes has not impeded his thorough and responsible investigation of analytic and post-analytic issues. Thus, Apel promotes a linguistic analysis that aspires to unveil the hidden, implicit, but non circumventible (...)
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  48. Marianna Papastephanou (1996). The Cambridge Companion to Habermas. International Philosophical Quarterly 36 (4):498-500.
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