This volume explores the reception of John Dewey's ideas in various historical and geographical settings such as Japan, China, Argentina, Mexico, Chile, Spain, Russia, and Germany, analyzing how and why Dewey's thought was interpreted in various ways according to mediating local discursive and ideological configurations and formations.

In 1971, priest, theologian, and philosopher Ivan Illich wrote Deschooling Society, a plea to liberate education from schooling and to separate schooling from the state. On occasion of the fiftieth anniversary of its publication, Ivan Illich Fifty Years Later looks at the theological roots of Illich's thought and the intellectual and ideological strands that contributed to his ideas. Guided by the central question of how Illich reached the point of writing Deschooling Society, the book sheds light on how Illich produced (...) a critique of schooling that can be defined by its eclecticism. Bruno-Jofré and Igelmo Zaldívar explore how this controversial book was framed by Illich's early neo-scholastic and anti-modern foundation, his discovery of St. Thomas through Jacques Maritain, and the existential turning points that influenced his public life and intellectual direction in moving from a critique of the Church as institution to a critique of schooling. Drawing from the interpretative theories of Quentin Skinner, Reinhart Koselleck, and William H. Sewell and from concepts such as educationalization, transnationality, and configuration, among other heuristic tools, the authors provide an original and cross-disciplinary analysis of Deschooling Society and its place in Illich's journey. (shrink)

In this essay, Rosa Bruno-Jofré and George Hills examine two major Ontario policy documents: 1968's Living and Learning and 1994's For the Love of Learning. The purpose is, first, to gain insight into the uses of the term “excellence” in the context of discourse about educational aims and evaluation, and, second, to explore how these uses may have changed over time. Bruno-Jofré and Hills employ the conceptual framework developed by Madhu Prakash and Leonard Waks to (...) elucidate the varied notions of excellence contained in the two reports. Bruno-Jofré and Hills argue that Living and Learning is an eclectic report that creates continuity by aligning itself with the pedagogically progressive tradition in Ontario; that propounds a holistic conception of excellence centered on the all-around development of the self; and that seeks simultaneously to secure a sense of being Canadian while dealing with rapidly emerging social fragmentation. For the Love of Learning, in contrast, attempts to combine a technical view of excellence in education (stressing various literacies and skills as measurable indicators) with the principles of caring and the goals of social responsibility. Each report can be seen as an attempt to respond to the expectations of a population that had become increasingly diverse in the interval between the two reports. What is cause for concern in terms of policymaking, Bruno-Jofré and Hills conclude, is the turn away from broader, more comprehensive and coherent views of excellence in education toward narrower and more fragmented accounts that are preoccupied with various types of literacy or loosely related vocational and other skills. The effect of this shift is to leave educational policy and practice in the schools essentially rudderless. (shrink)

How are ideas about education and democracy configured and reconfigured as they travel? Democracy and the Intersection of Religion looks at the work of John Dewey, the renowned philosopher, psychologist, and educational reformer, and the ways in which his educational ideas and democratic ideals have been configured and reconfigured, adopted, and interpreted in different historical and cultural spaces.

Book Reviews Cherilyn Keall, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie, FirstView Article.

O presente trabalho pretende dar forma à ideia de cisheteronormatividade, a partir de conceitos de teóricos de gênero e sexualidade que apresentam a normatividade como heteronormatividade e cisnormatividade ou cissexismo, convertendo tais conceitos, até então distintos, em conjunto delimitado e único, que oprime e marginaliza sujeitos inadequados à cisheteronorma. Corroborando tal pressuposto - da cisheteronorma como força única e não separadamente como heteronormatividade e cissexismo - será feita uma leitura cruzada com o conceito de “instituições totais”, instituições disciplinares que têm (...) como principal objetivo a modelagem da subjetividade dos indivíduos que nela vivem, comparando ações de violência (que se supõem corretivas) contra a comunidade LGBT com ações de reforço e punições presentes nas instituições totais caracterizadas por Goffman na obra Manicômios, prisões e conventos (1961). Dessa forma, a sociedade pode ser globalmente compreendida como uma instituição total que tem como objetivo a modelagem da subjetividade dos corpos para que estes naturalizem identidades cisgêneras e heterossexuais, através de esquemas de reforços e punições bem delimitados, tais quais as instituições estudadas por Goffman. (shrink)

O objetivo deste artigo é compreender o fenómeno da propaganda indirecta no cinema enquanto dispositivo ideológico de controlo da vida privada, identificando a forma como foram tratados os papéis do feminino e do masculino no que à intriga amorosa conducente ao casamento diz respeito.Para o efeito, foram analisados, à luz do contexto sociocultural e político das duas primeiras décadas do Estado Novo em Portugal, sete filmes de ‘comédia à portuguesa’ marcantes do chamado ‘período de ouro’ do cinema português.A análise comparada (...) do enredo faz emergir um paradoxo: por um lado, o casamento, tido à luz da época como epicentro da vida privada e unidade primária da vida social e afetiva, é naturalmente um dos tópicos centrais nessas narrativas - tudo se encaminha para ele como concretização e realização individual. Porém - salvo raríssimas exceções -, nada dele é retratado. A sua vivência exterior ou social, e sobretudo quotidiana, privada, é omissa. Tratado dessa forma, o casamento não é mais do que um “desfecho ornamental” e uma utopia: o círculo da vida comum a dois nunca é invadido pelo espetador. (shrink)

Este artigo aponta alguns dilemas e desafios colocados ao trabalho do historiador, hoje, pela longa tradição histórica cientificista herdada do século XIX, que pôs a História e Literatura em campos disciplinares rigorosamente separados. Através da análise dos procedimentos de composição e criação literária de João Guimarães Rosa em seu livro Grande Sertão:Veredas, este artigo procura argumentar em torno do valor de textos literários como textos que podem ajudar os historiadores na suplantação daqueles dilemas e desafios.

RESUMOO presente artigo tem como objetivo analisar os meandros da composição e suas intertextualidades na polêmica do samba entre Noel Rosa e Wilson Batista, observando o dialogismo na interação verbal e musical entre os autores e os diversos textos da década de 1930. Ao apurar os ouvidos sobre a "polêmica do samba" observa-se que as composições revelam tensões inexoráveis entre um mundo festivo do "malandro" e os limites da realidade da época. Desse modo, com suporte em estudos que tratam (...) deste tema, busca-se trazer à tona um insight sobre este "duelo" musical que está, certamente, muito mais disseminado na sociedade que restrito a questões puramente estéticas.ABSTRACTThe purpose of this paper is to analyze the meanders of composition and their intertextuality in the samba controversy between Noel Rosa and Wilson Batista. We observe dialogism in the verbal and musical interaction between the samba writers and several texts of the 1930s. When ears are in tune with the "samba controversy," one observes that the compositions reveal inexorable tensions between the festive world of the "malandro" and the limits of the reality of the time. Accordingly, based on studies that address this theme, we aim to present an insight into this musical "duel," which is not restricted to purely aesthetics issues, but certainly disseminated in society. (shrink)

The emergence of modern sciences in the seventeenth century profoundly renewed our understanding of Nature. For the last three centuries new ideas of Nature have been continuously developed by theology, politics, economics, and science, especially the sciences of the material world. The situation is even more unstable today, now that we have entered an ecological mutation of unprecedented scale. Some call it the Anthropocene, but it is best described as a new climatic regime. And a new regime it certainly is, (...) since the many unexpected connections between human activity and the natural world oblige every one of us to reopen the earlier notions of Nature and redistribute what had been packed inside. So the question now arises: what will replace the old ways of looking at Nature? This book explores a potential candidate proposed by James Lovelock when he chose the name "Gaia" for the fragile, complex system through which living phenomena modify the Earth. The fact that he was immediately misunderstood proves simply that his readers have tried to fit this new notion into an older frame, transforming Gaia into a single organism, a kind of giant thermostat, some sort of New Age goddess, or even divine Providence. In this series of lectures on "natural religion", Bruno Latour argues that the complex and ambiguous figure of Gaia offers, on the contrary, an ideal way to disentangle the ethical, political, theological, and scientific aspects of the now obsolete notion of Nature. He lays the groundwork for a future collaboration among scientists, theologians, activists, and artists as they, and we, begin to adjust to the new climatic regime. (shrink)

Epistemologists often describe subjects as being capable of adopting a third kind of categorical doxastic stance regarding whether something is the case, besides belief and disbelief. They deploy a variety of idioms in order to ascribe that stance. In this paper, I flesh out the properties that the third kind of categorical stance is supposed to have and start searching for the best ways to ascribe it. The idioms ‘suspends judgment about whether’ and ‘is agnostic about whether’, among others, are (...) found to be unfit to play the desired role. In the end, I suggest that ‘is in doubt as to whether’ is our best choice among the alternatives surveyed here. (shrink)

Kant’s critique/doctrine distinction tracks the difference between a canon for the understanding’s proper use and an organon for its dialectical misuse. The latter reflects the dogmatic use of reason to attain a doctrine of knowledge with no antecedent critique. In the 1790s, Fichte collapses Kant’s distinction and redefines dogmatism. He argues that deriving a canon is essentially dialectical and thus yields an organon: critical idealism is properly a doctrine of science or Wissenschaftslehre. Criticism is furthermore said to refute dogmatism, by (...) which Fichte means Spinozism. Schelling repudiates Fichte’s position in his Philosophical Letters by reviving Kant’s distinction. First, ‘critique’ for Schelling names a canon that is valid for all systems—including Spinozism—and thus favours none—not even the Wissenschaftslehre. Second, Schelling coins ‘dogmaticism’ to refer to what Kant calls ‘dogmatism’: reason’s uncritical claim to doctrine. Hence, he says all systems—even Fichte’s—are susceptible to the ‘enthusiasm’ of mistaking themselves for doctrines or ‘objects of knowledge’, instead of subjectively valid ‘objects of freedom’. I reconstruct Schelling’s argument for reviving Kant’s distinction, while noting two consequences for German idealism. First, if criticism favours no system, a system’s origin cannot be an act of knowledge, e.g., intellectual intuition, but only an act of endorsement. Second, if dogmaticism entails enthusiasm, a system’s goal cannot be absolute knowledge, but only infinite striving. Hence, by retrieving Schelling’s notion of dogmaticism, we can both gain a better understanding of the Letters and register the impact of a core Kantian distinction on the German idealist project. (shrink)

Rousseau et l'exegese biblique du XVIIIe siecle -- Des pratiques bibliques du XVIIIe siecle a la lecture-consolation de Rousseau -- Intertextualite biblique dans l'ouvre de Rousseau -- Intertexte biblique et representation de soi -- Le Levite d'Ephraim : reecriture biblique -- Schemes de la pensee du religieux -- Ouvre de doctrine : la lettre a Christophe de Beaumont -- Etre Chretien de Jacques : les lettres ecrites de La Montagne.

It is commonly assumed that blameworthiness is epistemically constrained. If one lacks sufficient epistemic access to the fact that some action harms another, then one cannot be blamed for harming. Acceptance of an epistemic condition for blameworthiness can give rise to a worry, however: could agents ever successfully evade blameworthiness by deliberately stunting their epistemic position? I discuss a particularly worrisome version of such epistemic shirking, in which agents pre-emptively seek to avoid access to potentially morally relevant facts. As Roy (...) Sorensen and Jan Willem Wieland have argued, we seem to be faced with a potentially troubling regress when trying to explain what goes wrong in such situations. I argue that the solution to this so-called Shirker Problem is not to be found in complicated and demanding anti-shirking-principles with universal scope and potentially self-reflexive content. Instead, careful consideration of the necessary motivational make-up of genuine shirkers reveals their ignorance to lack the necessary depth to be exculpatory. Since shirkers by definition react to the possibility of the revelation of morally relevant facts with acts of epistemic self-limitation, they necessarily prove guilty of a form of culpable moral recklessness. Epistemic shirking thus does not pose a worrisome problem for ethical theory. (shrink)

Charles Peirce did not seem to have a consistent view regarding ethics. His occasional remarks on this subject appear to be contradictory at best and cynical at worst. As a result, many have suggested that his comments on ethics, especially those expressed in the 1898 Cambridge Conference lectures, should be dismissed or ignored. This chapter argues that Peirce's views on ethics can be best understood by comparing them to his views on scholastic realism and nominalism. When analyzed in this way, (...) Peirce's observations on ethics can serve as the grounds for a robust moderate moral realism that can compare favorably with contemporary metaethical theories. (shrink)

El artículo busca profundizar en las elaboraciones de Freud respecto de la agresividad y la inconvertibilidad de la violencia, con el objeto de indagar en los posibles aportes que la perspectiva psicoanalítica puede realizar frente a los problemas sociopolíticos contemporáneos. Este trabajo se detiene en las problemáticas referidas a la naturalización de las identidades, la radicalización de las retóricas comunitarias y los escenarios de exclusión. Sostiene, en este sentido, la importancia de los procesos sublimatorios en el trabajo de diferimiento frente (...) al empuje pulsional. (shrink)

El presente artículo se propone analizar las dinámicas juveniles desde un enfoque que vincula las condiciones de vida de los jóvenes al análisis de las identidades, culturas juveniles y los actuales conflictos políticos sociales. La propuesta analítica se enmarca dentro una matriz que víncula el estudio de los conflictos sociales con las teorías socio-culturales y los desarrollos psicoanalíticos sobre los procesos juveniles. Remarca, en este sentido, la importancia de las nociones de transgeneracionalidad e identidad para el estudio de la condición (...) juvenil contemporánea, analizando para estos efectos la situación chilena. (shrink)

Resumen: El artículo busca indagar en el vínculo entre las elaboraciones de Wittgenstein y el psicoanálisis. La argumentación se detiene en las propuestas de Wittgenstein acerca de la imposibilidad autorreferencial del lenguaje, los actos éticos y el psicoanálisis. En este contexto, esboza una posible respuesta a las críticas que Wittgenstein dirigió al psicoanálisis, reflexionándolas desde tres nociones que son centrales en la obra de Jacques Lacan: causalidad, ficción y la idea de sujeto. Un segundo tiempo del artículo se propone pensar (...) el vínculo entre ética y subjetividad, desde la temporalidad que introduce en el decir del humano la dinámica pulsional. Abstract: The article seeks to inquire about the link between Wittgenstein's elaborations and psychoanalysis. Reasoning stops at Wittgenstein's proposals on the self-referential impossibility of language, ethical acts and psychoanalysis. In this context, he sketches a possible response to the criticisms that Wittgenstein directed to psychoanalysis, pondering them from three central notions in Jacques Lacan's work: causality, fiction and the idea of ​​subject. In a second time, the article proposes to think about the link between ethics and subjectivity, from the temporality which introduces, in the human perspective, the dynamic drive. (shrink)

Resumen: El artículo busca indagar en el vínculo entre las elaboraciones de Wittgenstein y el psicoanálisis. La argumentación se detiene en las propuestas de Wittgenstein acerca de la imposibilidad autorreferencial del lenguaje, los actos éticos y el psicoanálisis. En este contexto, esboza una posible respuesta a las críticas que Wittgenstein dirigió al psicoanálisis, reflexionándolas desde tres nociones que son centrales en la obra de Jacques Lacan: causalidad, ficción y la idea de sujeto. Un segundo tiempo del artículo se propone pensar (...) el vínculo entre ética y subjetividad, desde la temporalidad que introduce en el decir del humano la dinámica pulsional. Abstract: The article seeks to inquire about the link between Wittgenstein's elaborations and psychoanalysis. Reasoning stops at Wittgenstein's proposals on the self-referential impossibility of language, ethical acts and psychoanalysis. In this context, he sketches a possible response to the criticisms that Wittgenstein directed to psychoanalysis, pondering them from three central notions in Jacques Lacan's work: causality, fiction and the idea of ​​subject. In a second time, the article proposes to think about the link between ethics and subjectivity, from the temporality which introduces, in the human perspective, the dynamic drive. (shrink)

L'origine dell'anima umana secondo Dante.--La dottrina d'Alberto Magno sull'Inchoatio formae.--Alberto Magno e san Tommaso.--La posizione di Alberto Magno di fronte all'averroismo.--L'anima umana secondo Sigieri.--Anima e corpo nel pensiero di san Tommaso.--L'aristotelismo della scolastica e i francescani.--Individualità e immortalità nell'averroismo e nel tomismo.

Giordano Bruno.--La cena de le ceneri.--De la causa, principio e uno.--De l'infinito, universi e mondi.--Spaccio de la bestia trionfante.--De gli eroici furori.--Accusa e condanna di Bruno.--Nota bibliografica (p. 313-315).

This work develops the ethical attitude of courageous vulnerability through the integration of the phenomenon of involuntary memory in Marcel Proust's work and ...

Fichte assigns ‘intellectual intuition’ a new meaning after Kant. But in 1799, his doctrine of intellectual intuition is publicly deemed indefensible by Kant and nihilistic by Jacobi. I propose to defend Fichte’s doctrine against these charges, leaving aside whether it captures what he calls the ‘spirit’ of transcendental idealism. I do so by articulating three problems that motivate Fichte’s redirection of intellectual intuition from being to acting: (1) the regress problem, which states that reflecting on empirical facts of consciousness leads (...) only to further facts and so cannot yield a first principle; (2) the rhapsody problem, which states that the categories form a haphazard set and so lack necessity unless they derive from a first principle; and (3) the nihilism problem, which states that a first principle cannot lie outside our cognition of it, lest it be the cause of our cognition and, being first, the cause of all our actions, reducing us to machines. Crucially, Fichte’s three motivating problems are in fact aspects of a single problem. Leaving any aspect unsolved spoils putative solutions to the other two. Consequently, Fichte requires a single unified solution to all three, which his doctrine of intellectual intuition provides. (shrink)

While the concept of adaptive preferences is an important tool for criticizing injustice, it is often claimed that using the concept involves showing disrespect for persons judged to have adaptive preferences. In this paper, I propose an account of adaptive preferences that does the relevant political work while still showing persons two centrally important kinds of respect. My account is based in what I call an indirect substantive account of autonomy, which places substantive requirements on the options available to a (...) person, rather than on the option that she ultimately prefers. This allows us to pinpoint cases in which a person's circumstances have rendered her insufficiently autonomous, without saying that any conception of the good must be non-autonomous tout court. (shrink)

A precursor to the hard problem of consciousness confronts nihilism. Like physicalism, nihilism collides with the first-personal fact of what perception and action are like. Unless this problem is solved, nature’s inclusion of conscious experience will remain, as Chalmers warns the physicalist, an “unanswered question” and, as Jacobi chides the nihilist, “completely inexplicable". One advantage of Kant’s Copernican turn is to dismiss the question that imposes this hard problem. We need not ask how nature is accompanied by the first-person standpoint (...) because “I think” is an apperceptive form of thinking that must be able to accompany any cognition of nature. Kant’s formal conception of apperception worries Fichte in his Nova Methodo lectures. This conception arguably cannot exhaust the ground of experience, for it does not show why we posit objects “at all". For Fichte, it is our agency that first opens a world of objects, viz., as subjects, means, ends, and obstacles. In what follows, I argue that, for Fichte, the I poses no hard problem because it collides exclusively with nihilistic views like Spinozism, which are refuted by a properly transcendental idealist conception of apperception, according to which the first-person standpoint is the absolute ground of our experience of nature. If transcendental idealism refutes nihilism, nature is no more explicable than that there is something it is like for me to perceive and act. In Section 1, I show why Kantian apperception is necessary for possible experience. In Section 2, I reconstruct Fichte’s argument that a modified conception of apperception refutes guises of nihilism, thereby solving the hard problem of consciousness. In Section 3, I suggest that transcendental idealism undermines Chalmers’ proposed solution to and Dennett’s dismissal of this problem. (shrink)

Ontological pluralism is the view that there are different ways to exist. It is a position with deep roots in the history of philosophy, and in which there has been a recent resurgence of interest. In contemporary presentations, it is stated in terms of fundamental languages: as the view that such languages contain more than one quantifier. For example, one ranging over abstract objects, and another over concrete ones. A natural worry, however, is that the languages proposed by the pluralist (...) are mere notational variants of those proposed by the monist, in which case the debate between the two positions would not seem to be substantive. Jason Turner has given an ingenious response to this worry, in terms of a principle that he calls ‘logical realism’. This paper offers a counter-response on behalf of the ‘notationalist’. I argue that, properly applied, the principle of logical realism is no threat to the claim that the languages in question are notational variants. Indeed, there seems to be every reason to think that they are. (shrink)

Pedagogy of Life takes its readers through the echoing stories of the half-century, historical Cultural Revolution of China to the literate lifeworld today. Rosa Hong Chen offers a gripping array of personal and kindred stories woven into the power of words and empathy of art through the volutes of writing and dancing for life, expressing genera of warm melancholy, weighty sensations, compulsive sobs, and refrained elation. It is for the existential history of individual lives and communal sharing that life (...) creates a pedagogical condition of possible experiences. Life itself forms a historical and social path of human growth and maturation. In a philosophical and educational autoethnographical inquiry, the author examines the nature of literacy for those marginalized and oppressed; Chen explores how one's name and the ways in which that name is used affect a person's self-knowing and knowing of the world. This book exemplifies the idea that individuals' autobiographical stories are importantly connected to wider cultural, political, and social meaning and understanding. Pedagogy of Life echoes readers' musings, affects, relations, imagination, choice, learning, teaching, and much more, because we, each and all, have our own names, ways of uttering, writing, and dancing, and, ultimately, our own ways of living, knowing, and becoming. (shrink)

With its emphasis on indeterminacy, ambiguity, uncertainty, and chance, contingentism depicts normativity as one of our human practical possibilities rather than as a metaphysical bottleneck which we should necessary fulfill at the cost of repudiating concrete ways in which we grant epistemic and ethical meaning to our activities. Richard McKay Rorty's "neo-pragmatism" launched a powerful challenge to entrenched philosophical and pre-philosophical certainties of modernity, allowing us to articulate the powerful picture of normativity as a distinctive exercise and activity of human (...) beings. The book is a critical survey of his philosophy, in the light of various theoretical arguments as well as of his own resourceful attempts to renew philosophy from within its practice by using the conceptual tools and argumentative techniques of both analytic philosophy and pragmatism. (shrink)