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Tyson E. Lewis [18]Tyson Edward Lewis [5]
  1. Tyson E. Lewis (2014). Education as Free Use: Giorgio Agamben on Studious Play, Toys, and the Inoperative Schoolhouse. [REVIEW] Studies in Philosophy and Education 33 (2):201-214.
    In this essay, I argue that the work of Giorgio Agamben provides us with a theory of studious play which cuts across many of the categories that polarize educational thought. Rather than either ritualized testing or constructivist playfulness, Agamben provides a model of what he refers to as studious play—a practice which suspends the logic of both ritual and play. In order to explore this notion of studious play, I first articulate Agamben’s fleeting remarks on the topic with an important (...)
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  2. Tyson E. Lewis (2014). Response to Derek Ford's Review of On Study: Giorgio Agamben and Educational Potentiality. [REVIEW] Studies in Philosophy and Education 33 (1):113-115.
  3. Tyson E. Lewis (2014). The Beautiful Risk of Education. Educational Theory 64 (3):303-309.
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  4. Tyson E. Lewis (2014). The Fundamental Ontology of Study. Educational Theory 64 (2):163-178.
    In an effort to disrupt the hegemonic dominance of learning theory, in this article Tyson Lewis explores the unique educational logic of studying. Drawing on the work of Giorgio Agamben, we can understand the operation of study as one of suspension through three modes: preferring not; no longer, not yet; and as not. But the relationship between the operation of suspension and the everyday mode of learning remains an open question requiring further analysis. In order to accomplish this task, it (...)
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  5. Tyson E. Lewis (2013). A Genealogy of Life and Death. Radical Philosophy Review 16 (1):237-252.
    In this paper, Tyson E. Lewis theorizes an alternative genealogy of biopolitics that enables us to historicize three distinct phases of the dialectic of life and death within overall transformations of the social and material relations of production. Freud, Marcuse, and Agamben each signal decisive transformations from death to life, life to death, and now the indistinction of death and life in a state of exception. In conclusion, Lewis argues for a new politics that does not simply champion one concept (...)
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  6. Tyson E. Lewis (2013). Jacques Rancière's Aesthetic Regime and Democratic Education. Journal of Aesthetic Education 47 (2):49-70.
    In the novel The City and the City, by China Mieville, the reader follows the Kafkaesque journey of Inspector Tyador Borlu through a labyrinthian political conspiracy set in two politically autonomous yet territorially overlapping cities: Beszel and Ul Qoma. Although “grosstopically” interwoven like topographic doppelgangers, the two cities are perceived as distinct political and cultural territories. Even as citizens from the two cities intermingle on divided streets, live in buildings where different floors exist in different cities, and children climb on (...)
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  7. Tyson Edward Lewis (2013). It'sa Profane Life: Giorgio Agamben on the Freedom of Im-Potentiality in Education. Educational Philosophy and Theory:1-14.
  8. Andrea Kantrowitz, David Wong, Tyson E. Lewis, K. E. Gover, Sophie Bourgault, Azlan Iqbal, Emily Brady, Mordechai Gordon & Todd Parker (2012). 1. Front Matter Front Matter (Pp. I-Iii). Journal of Aesthetic Education 46 (1).
     
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  9. Tyson E. Lewis (2012). Mapping the Constellation of Educational Marxism(S). Educational Philosophy and Theory 44 (5-6):98-114.
    In this paper, the author maps three radically different visions of Marxism in educational philosophy. Each ‘register’ contains insights but also contradictions that cannot easily be resolved through internal modifications of the theory or through theoretical synthesis with other registers. The radical function of Marxist pedagogy is to create a constellation of Marxisms through which the outline of history can emerge. As such, the author ends with a new emphasis in Marxist education on the ‘exacting imagination’ of the teacher which (...)
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  10. Tyson E. Lewis (2012). Rousseau and the Fable: Rethinking the Fabulous Nature of Educational Philosophy. Educational Theory 62 (3):323-341.
    In this essay Tyson Lewis reevaluates Jean-Jacques Rousseau's assessment of the pedagogical value of fables in Emile's education using Giorgio Agamben's theory of poetic production and Thomas Keenan's theory of the inherent ambiguity of the fable. From this perspective, the “unreadable” nature of the fable that Rousseau exposed is not simply the result of a child's innocence or developmental immaturity, but is rather a structural quality of the fable as such. Moving from a discussion of Rousseau's description of the fable (...)
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  11. Tyson E. Lewis (2012). Semetsky, Inna. Educational Philosophy and Theory 45 (7):811-814.
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  12. Tyson E. Lewis (2012). Teaching with Pensive Images: Rethinking Curiosity in Paulo Freire's Pedagogy of the Oppressed. Journal of Aesthetic Education 46 (1):27-45.
    Often when I am teaching philosophy of education, my students begin the process of inquiry by prefacing their questions with something along the lines of "I'm just curious, but . . . ." Why do we feel compelled as teachers and as students to express our curiosity as just curiosity? Perhaps there is a slight embarrassment in proclaiming our curiosity, which, in its strongest formulation, appears to be too assertive, too aggressive, or too inappropriate to speak in public in front (...)
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  13. Tyson Edward Lewis (2012). The Architecture of Potentiality: Weak Utopianism and Educational Space in the Work of Giorgio Agamben. Utopian Studies 23 (2):355-373.
    Italian critical theorist Giorgio Agamben is well known for his rigorous attempts to redefine political, aesthetic, and theological concepts through messianic categories. For Agamben, the messianic is not concerned with perpetual waiting for a savior to come and redeem the world. Rather, it concerns the radically open potentiality for action within the contemporary moment. While the temporality of the messianic moment has been emphasized both by Agamben and by the vast secondary literature that has provided ample reflections on his body (...)
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  14. Tyson E. Lewis (2011). Exopedagogy: On Pirates, Shorelines, and the Educational Commonwealth. Educational Philosophy and Theory 44 (8):845-861.
    In this paper, Tyson E. Lewis challenges the dominant theoretical and practical educational responses to globalization. On the level of public policy, Lewis demonstrates the limitations of both neoliberal privatization and liberal calls for rehabilitating public schooling. On the level of pedagogy, Lewis breaks with the dominant liberal democratic tradition which focuses on the cultivation of democratic dispositions for cosmopolitan citizenship. Shifting focus, Lewis posits a new location for education out of bounds of the common sense of public versus private, (...)
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  15. Tyson E. Lewis (2011). Rethinking the Learning Society: Giorgio Agamben on Studying, Stupidity, and Impotence. Studies in Philosophy and Education 30 (6):585-599.
    In this article, the author rethinks critiques of the learning society using Giorgio Agamben’s theory of potentiality. Summarizing several major contributions to our understanding of the limitations of the discourse of learning, the author proposes that critics thus far have failed to fully pinpoint the exact danger of learning. Importantly, learning is not only a rejection of the democratic or political dimension of education but it is first and foremost predicated on a false ontology of potentiality. What is put at (...)
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  16. Tyson E. Lewis (2011). The Future of the Image in Critical Pedagogy. Studies in Philosophy and Education 30 (1):37-51.
  17. Tyson Edward Lewis (2010). Paulo Freire's Last Laugh: Rethinking Critical Pedagogy's Funny Bone Through Jacques Rancière. Educational Philosophy and Theory 42 (5):635-648.
    In several enigmatic passages, Paulo Freire describes the pedagogy of the oppressed as a 'pedagogy of laughter'. The inclusion of laughter alongside problem-posing dialogue might strike some as ambiguous, considering that the global exploitation of the poor is no laughing matter. And yet, laughter seems to be an important aspect of the pedagogy of the oppressed. In this paper, I examine the role of laughter in Freire's critical pedagogy through a series of questions: Are all forms of laughter equally emancipatory? (...)
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  18. Tyson E. Lewis (2009). Education and the Immunization Paradigm. Studies in Philosophy and Education 28 (6):485-498.
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  19. Tyson E. Lewis (2009). Power, Crisis, and Education for Liberation: Rethinking Critical Pedagogy - by de Lissovoy, N. Educational Philosophy and Theory 41 (5):592-596.
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  20. Tyson Edward Lewis (2009). Capitalists and Conquerors
    Teaching Against Global Capitalism and the New Imperialism
    Rage and Hope: Interviews with Peter McLaren on War, Imperialism, and Critical Pedagogy.
    Historical Materialism 17 (1):201-208.
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  21. Tyson Edward Lewis (2009). Education in the Realm of the Senses: Understanding Paulo Freire's Aesthetic Unconscious Through Jacques Rancière. Journal of Philosophy of Education 43 (2):285-299.
    In this article I re-examine the role that aesthetics play in Paulo Freire's pedagogy of the oppressed. As opposed to the vast majority of scholarship in this area, I suggest that aesthetics play a more centralised role in pedagogy above and beyond arts-based curricula. To help clarify Freire's position, I will argue that underlying the linguistic resolution of the student/teacher dialectic in the problem-posing classroom is an accompanying shift in the very aesthetics of recognition. In order to demonstrate the always (...)
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  22. Tyson E. Lewis (2006). The School as an Exceptional Space: Rethinking Education From the Perspective of the Biopedagogical. Educational Theory 56 (2):159-176.
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