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  1. Naturalism and the Friends of Understanding.Kevin M. Cahill - 2014 - Philosophy of the Social Sciences 44 (4):460-477.
    Paul Roth claims that “interpretivists” in the philosophy of social sciences like Charles Taylor assume a positivist caricature of natural science to motivate their arguments against naturalism in the social sciences. Roth argues that not only is adopting the view of meaning relied upon by those he sometimes refers to as the “friends of understanding” unmotivated once the critique of positivism has been taken on board, he argues further that Quine has shown why this “meaning realism” is unavailable in principle. (...)
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  • Cavell’s “Moral Perfectionism” or Emerson’s “Moral Sentiment”?Joseph Urbas - 2010 - European Journal of Pragmatism and American Philosophy 2 (2):41-53.
    What is properly Emersonian about moral perfectionism? Perhaps the best answer is: not much. Stanley Cavell's signature concept, which claims close kinship to Emerson's ethical philosophy, seems upon careful examination to be rather far removed from it. Once we get past the broad, unproblematic appeals to Emerson's “unattained but attainable self,” and consider the specific content and implications of perfectionism, the differences between the two thinkers become too substantive – and too fraught with serious misunderstandings – to be ignored. It (...)
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  • Commentary: The Moral Bioenhancement of Psychopaths.Elisabetta Sirgiovanni - 2020 - Frontiers in Psychology 10:1-3.
    Baccarini and Malatesti (2017) defend the idea that we must use coercively biomedical means to enhance the morality of a specific group of individuals: psychopaths, diagnosed through the Psychopathy Checklist-Revised (PCL-R) standards (Hare, 2003). Their argument is theoretical, thus it goes independently from the actual effectiveness of existent treatments, and it is based on a logical reasoning. Moral bioenhancement (MB) means include psychotropic drugs, brain stimulations, neurosurgeries, genetic editing, etc. -/- In short, the authors apply Gerald Gaus' account of open (...)
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  • Awakening My Voice: Learning From Cavell's Perfectionist Education.Naoko Saito - 2004 - Educational Philosophy and Theory 36 (1):79-89.
  • Imagining Wittgenstein's Adolescent: The Educational Significance of Expression.Jeff Frank - 2012 - Educational Philosophy and Theory 44 (4):343-350.
    This paper highlights the philosophical and educational significance of expression in Ludwig Wittgenstein's Philosophical Investigations. When the role of expression is highlighted, we will be better able to appreciate Stanley Cavell's insistence that: Wittgenstein offers ways of responding to, though not a refutation of, the problem of skepticism concerning other minds, and Wittgenstein's writing style is an important aspect of his philosophy. The educational implications of this appreciation will be explored with reference to the lives of adolescences.
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  • Intuition: The “Unseen Thread” Connecting Emerson and James*: Gregg Crane.Gregg Crane - 2013 - Modern Intellectual History 10 (1):57-86.
    Recent scholarly comment on the relation between Ralph Waldo Emerson and William James offers an either–or choice between conflating the two thinkers in a proto-postmodern, antifoundationalist cast or dividing them into mutually exclusive categories of idealist believer and relativist skeptic. Contending that neither of these positions captures the pragmatist adumbrations in Emerson or the transcendentalist retentions in James, this essay turns to James's annotations of Emerson's writings as a singularly revealing yet largely neglected source of information about the exact nature (...)
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  • Can Genius Be Taught? Emerson’s Genius and the Virtues of Modern Science.Emily Dumler-Winckler - 2018 - Journal of Moral Education 47 (3):272-288.
    ‘Genius, cannot be taught,’ Ralph Waldo Emerson reports, reiterating Socrates’s conclusion in Plato’s Meno. This article considers this claim and its significance for moral education, specifically in modern science, by focusing on Emerson’s account of genius and the virtue of self-trust that perfects it. Genius, for Emerson, does not refer only to extraordinary works or persons. It is also the creative action of the soul to be cultivated by all. Self-trust, in which all the virtues are realized, is its chief (...)
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  • Releasing Education Into the Wild: An Education in, and of, the Outdoors.Claire Skea & Amanda Fulford - 2021 - Ethics and Education 16 (1):74-90.
    ABSTRACT This paper considers the recent growth in different kinds of learning outside the classroom, especially Forest Schools. It shows how the activities associated with Forest Schools often involve mainstream curriculum content delivered in outdoor settings, with a focus on developing skills and attitudes that can be utilised when back in the classroom. Drawing on the works of Henry David Thoreau and Anna Shepherd, we suggest that there is an important distinction to be made between an education in the outdoors, (...)
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  • Changing Politics: Thoreau, Dewey and Cavell, and Democracy as a Way of Life.Naoko Saito - 2018 - Contemporary Pragmatism 15 (2):179-193.
    This paper reconsiders the meaning of political action by way of a dialogue between Dewey, Thoreau, and Cavell. These philosophers demonstrate possibilities of political engagement and participation. Especially in response to the psychological and emotional dimensions of political crisis today, I shall claim that American philosophy can demonstrate something beyond problem-solving as conventionally understood in politics and that it has the potential to re-place philosophy in such a manner that politics itself is changed. First, I shall draw a contrast between (...)
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  • Political Theologies Surrounding the Nietzschean “Death of God” Trope.Montserrat Herrero - 2020 - Nietzsche Studien Gesamtregister Bände 1-20 49 (1):125-149.
    Approaches to Nietzsche’s political philosophy abound. In this article, however, we explore the possibility of identifying not only a political philosophy, but also a political-theological reading in Nietzsche’s texts. In fact, such a political-theological reading already has something of a genealogy. In the 1960s, “radical theology” appropriated the Nietzschean topic of the death of God, which engendered a transferred radical political theology consisting in radical democracy. The first part of this article explores twentieth-century political theologies surrounding the death of God. (...)
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  • Mill’s Perfectionism.Piergiorgio Donatelli - 2006 - Prolegomena 5 (2):149-164.
    J. S. Mill lays great emphasis on the importance of the notion of the individual as a progressive being. The idea that we need to conceive the self as an object of cultivation and perfection runs through Mill’s writings on various topics, and has played a certain role in recent interpretations. In this paper I propose a specific interpretation of Mill’s understanding of the self, along the lines of what Stanley Cavell identifies as a “perfectionist” concern for the self. Various (...)
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  • ‘In Charge of the Truffula Seeds’: On Children's Literature, Rationality and Children's Voices in Philosophy.Viktor Johansson - 2011 - Journal of Philosophy of Education 45 (2):359-377.
    In this paper I investigate how philosophy can speak for children and how children can have a voice in philosophy and speak for philosophy. I argue that we should understand children as responsible rational individuals who are involved in their own philosophical inquiries and who can be involved in our own philosophical investigations—not because of their rational abilities, but because we acknowledge them as conversational partners, acknowledge their reasons as reasons, and speak for them as well as let them speak (...)
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  • Objects of Metaphor. [REVIEW]David Hills - 2009 - Philosophical Review 118 (1):134-138.
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  • Thomas Reid's Theory of Perception. [REVIEW]James A. Harris - 2009 - Philosophical Review 118 (1):112-115.
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  • Short Review of Varieties of Meaning, R. G. Millikan. [REVIEW]Nicholas Shea - 2009 - Philosophical Review 118 (1):127-130.
  • Reflections on Meaning.Eric Swanson - 2009 - Philosophical Review 118 (1):131-134.
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  • The Cambridge Companion to Thomas Reid. [REVIEW]Rebecca Copenhaver - 2009 - Philosophical Review 118 (1):115-121.
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  • Archytas of Tarentum: Pythagorean, Philosopher, and Mathematician King.Malcolm Schofield - 2009 - Philosophical Review 118 (1):108-112.
  • The Brute Within: Appetitive Desire in Plato and Aristotle.Rachana Kamtekar - 2009 - Philosophical Review 118 (1):103-107.
  • The Disenchantment of Education and the Re‐Enchantment of the World.Paul Standish - 2016 - Journal of Philosophy of Education 50 (1):98-116.
  • Stanley Cavell's Political Reception: The Event Awaits.Bruce Krajewski - 1997 - History of the Human Sciences 10 (2):111-124.
  • Agamben’s Uses of Wittgenstein: An Overall Critical Assessment.Andrea Di Gesu - 2018 - Philosophy and Social Criticism 45 (8):907-929.
    Agamben has often made explicit references to the reflexion of Wittgenstein: it is thus surprising to note that this important influence of his philosophy has been almost completely ignored. In thi...
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  • What Measures Justice? What Justifies Happiness? Emersonian Moral Perfectionism and the Cultivation of Political Emotions.Naoko Saito - 2019 - Educational Philosophy and Theory 51 (5):478-487.
    This article will highlight the distinctive role of Cavell in renewing a dawn of American philosophy. Following Emerson’s remark, ‘the inmost in due time becomes the outmost’, Cavell develops his distinctive line of antifoundationalist thought. To show how unique and valuable Cavell’s endeavor to resuscitate Emerson’s and Thoreau’s voice in American philosophy is, this paper discusses the political implications of Cavell’s Emersonian moral perfectionism. This involves a reconsideration of what measures justice and what justifies happiness. While Cavell is sometimes said (...)
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  • American Philosophy and its Eastern Strains: Crisis, Resilience, and Self-Transcendence.Naoko Saito - 2016 - Educational Philosophy and Theory 48 (10):1065-1076.
    This paper will critically reconsider the potential of Dewey’s pragmatist idea of security without foundation. There is some potential in his anti-foundationalism as a form of wisdom for living beyond the risk society. I shall argue that Deweyan critical thinking needs to be further reconstructed, and even to be destabilized, if it is to exercise its best possible power of transcendence. One way to do this is to open its boundaries towards the ‘East’, towards European poststructuralism as well as towards (...)
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  • Refusal and Disowning Knowledge: Re-Thinking Disengagement in Higher Education.Amanda Fulford - 2017 - Ethics and Education 12 (1):105-115.
    This paper addresses both ‘student engagement’ in contemporary universities, and student ‘disengagement’ – where the latter is often seen as a failure of performance, or absence of will. In a bold move, the paper asks whether students should be engaged in their university education, and whether there is value in forms of disengagement. It finds an original way in which student disengagement can be understood by drawing on the writings of Stanley Cavell – on the philosophical appeal to what we (...)
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  • Questions From the Rough Ground: Teaching, Autobiography and the Cosmopolitan “I”.Viktor Johansson - 2015 - Studies in Philosophy and Education 34 (5):441-458.
    In this article I explore how cosmopolitanism can be a challenge for ordinary language philosophy. I also explore cosmopolitan aspects of Stanley Cavell’s ordinary language philosophy. Beginning by considering the moral aspects of cosmopolitanism and some examples of discussions of cosmopolitanism in philosophy of education, I turn to the scene of instruction in Wittgenstein and to Stanley Cavell’s emphasis on the role of autobiography in philosophy. The turn to the autobiographical dimension of ordinary language philosophy, especially its use of “I” (...)
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  • Problems with Autonomy.Beate Rössler - 2002 - Hypatia 17 (4):143-162.
    : The article first develops an account of autonomy, explaining individual autonomy by means of three normative components and then discussing two objections. The first objection claims that autonomy has to be thought of as essentially relational; this objection is refuted. The second objection, labeled the skeptical objection, claims that we simply do not live autonomously, nor could we ever. Reference is made to novels by Iris Murdoch to present a skeptical solution to this objection.
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  • Problems with Autonomy.Beate Rössler - 2002 - Hypatia 17 (4):143-162.
    The article first develops an account of autonomy, explaining individual autonomy by means of three normative components and then discussing two objections. The first objection claims that autonomy has to be thought of as essentially relational; this objection is refuted. The second objection, labeled the skeptical objection, claims that we simply do not live autonomously, nor could we ever. Reference is made to novels by Iris Murdoch to present a skeptical solution to this objection.
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  • Taking a Chance: Education for Aesthetic Judgment and the Criticism of Culture.Naoko Saito - 2015 - Ethics and Education 10 (1):96-104.
    This article explores the possibilities of the antifoundationalist thought of Cavell with a particular focus on his idea of chance in aesthetic experience, as a framework through which to destabilize the prevailing discourse of education centering on freedom and control. I try to present the idea of chance in a particular way, which does not identify it with chaos or limitlessness but takes it rather as a condition of meaning-making, and more generally of a perfecting of culture, of a conscientious (...)
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  • ‘A Glorious Sun and a Bad Person’. Wittgenstein, Ethical Reflection and the Other.Anne-Marie Søndergaard Christensen - 2011 - Philosophia 39 (2):207-223.
    Most commentators working on Wittgenstein’s remarks on ethics note that he rejects the very possibility of traditional normative ethics, that is, a philosophically justified normative guide for right conduct. In this article, Wittgenstein’s view of ethical reflection as presented in his notebooks from 1936 to 1938 is investigated, and the question of whether it involves ethical guidance is addressed. In Wittgenstein’s remarks, we can identify three requirements inherent in ethical reflection. The first two is revealed in the realisation that ethical (...)
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  • Bruce Lee and the Perfection of Martial Arts : An Exercise in Alterdisciplinarity.Kyle Barrowman - 2019 - Martial Arts Studies 8:5-28.
    This essay builds from an analysis of the philosophical underpinnings of Bruce Lee’s jeet kune do to an analysis of the current state of academic scholarship generally and martial arts studies scholarship specifically. For the sake of a more comprehensive understanding of the philosophical underpinnings of jeet kune do, and in particular its affinities with a philosophical tradition traced by Stanley Cavell under the heading of perfectionism, this essay brings the philosophical writings of Ralph Waldo Emerson and Ayn Rand into (...)
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  • Recent Work on Wittgenstein, 1980–1990. [REVIEW]David G. Stern - 1994 - Synthese 98 (3):415-458.
    While Wittgenstein wrote unconventionally and denied that he was advancing philosophical theses, most of his interpreters have attributed conventional philosophical theses to him. But the best recent interpretations have taken the form of his writing and his distinctive way of doing philosophy seriously. The 1980s have also seen the emergence of a body of work on Wittgenstein that makes extensive use of the unpublished Wittgenstein papers. This work on Wittgenstein's method and his way of writing are the main themes of (...)
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  • Entiteettien kategorioiden onttisesta statuksesta.Markku Keinänen - 2012 - Maailma.
    This paper (in Finnish) concerns the ontological status of categories of entities. I argue that categories are not be considered as further entities. Rather, it is suffcient for entities belonging to the same category that they are in exactly the same formal ontological relations and have the same general category features.
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  • Can God Be Free?D. Pereboom - 2009 - Philosophical Review 118 (1):121-127.
  • What’s the Problem with Problem-Solving? Language, Skepticism, and Pragmatism.Naoko Saito & Paul Standish - 2009 - Contemporary Pragmatism 6 (1):153-167.
    We critically examine pragmatism's approach to skepticism and try to elucidate its certain limits. The central questions to be addressed are: whether “skepticism” interpreted through the lens of problem-solving does justice to the human condition; and whether the problem-solving approach to skepticism can do justice to pragmatism's self-proclaimed anti-foundationalism. We then examine Stanley Cavell's criticism of Dewey's “problem-solving” approach. We propose a shift from the problem-solving approach's eagerness for solutions to a more Wittgensteinian and Emersonian project of dissolution.
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  • From “Ghost in the Machine” to “Spiritual Automaton”: Philosophical Meditation in Wittgenstein, Cavell, and Levinas. [REVIEW]Hent de Vries - 2006 - International Journal for Philosophy of Religion 60 (1-3):77-97.
    This essay discusses Stanley Cavell’s remarkable interpretation of Emmanuel Levinas’s thought against the background of his own ongoing engagement with Wittgenstein, Austin, and the problem of other minds. This unlikely debate, the only extensive discussion of Levinas by Cavell in his long philosophical career sofar, focuses on their different reception of Descartes’s idea of the infinite. The essay proposes to read both thinkers against the background of Wittgenstein’s model of philosophical meditation and raises the question as to whether Cavell and (...)
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  • "Vivir en medio del hielo". Resistencia y escepticismo en "El Anticristo”.Elena Nájera Pérez - 2018 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 51:283-303.
    El presente artículo tiene como objetivo reconstruir la ética de la resistencia que Nietzsche propone en _El Anticristo _partiendo de la imagen que se ofrece en el prólogo a modo de declaración de intenciones: “preferible _vivir en medio del hielo_”. Dicha ética le exige al individuo la superación de la psicología de la convicción o de la fe y recurre, como método, a la Filología entendida como “_ephexis _en la interpretación”. La apropiación nietzscheana de ese término procedente del pirronismo obliga (...)
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  • Ventriloquising the Voice: Writing in the University.Amanda Fulford - 2009 - Journal of Philosophy of Education 43 (2):223-237.
    In this paper I consider one aspect of how student writing is supported in the university. I focus on the use of the 'writing frame', questioning its status as a vehicle for facilitating student voice, and in the process questioning how that notion is itself understood. I illustrate this by using examples from the story of the 1944 Hollywood film Gaslight and show that apparent means of facilitating voice can actually contribute to a state of voicelessness. The paper considers what (...)
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  • United We Stand, Divided We Fall: The Early Nietzsche on the Struggle for Organisation.James S. Pearson - 2019 - Canadian Journal of Philosophy 49 (4):508-533.
    ABSTRACTAccording to Nietzsche, both modern individuals and societies are pathologically fragmented. In this paper, I examine how he proposes we combat this affliction in his Untimely Meditations. I argue that he advocates a dual struggle involving both instrumental domination and eradication. On these grounds, I claim the following: 1. pace a growing number of commentators, we cannot categorise the species of conflict he endorses in the Untimely Meditations as agonistic; and 2. this conflict is better understood as analogous to the (...)
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  • High and Wide, the Exact and the Vast: Emersonian Bildung in Dialog with Humboldt and Dewey.Heikki A. Kovalainen - 2019 - Educational Philosophy and Theory 51 (5):508-518.
    In this article, it will be my aim to outline the key features of Emerson’s original conception of Bildung, with special reference to the links, first, between the American essayist and Wilhelm von Humboldt, and second, Emerson and John Dewey. After introductory notes on how to map out Emersonian Bildung in relation to the available philosophical commentaries, I delineate some of the chief meanings of Bildung, showing how Emersonian self-culture aligns with Humboldtian Bildung. Second, I draw out concrete implications for (...)
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  • ‘Language Must Be Raked’: Experience, Race, and the Pressure of Air.Paul Standish - 2018 - Educational Philosophy and Theory 50 (4):428-440.
    This article begins by clarifying the notion of what Stanley Cavell has called ‘Emersonian moral perfectionism.’ It goes on to explore this through close analysis of aspects of Emerson’s essay ‘Experience,’ in which ideas of trying or attempting or experimenting bring out the intimate relation between perfectionism and styles of writing. ‘Where do we find ourselves?’ Emerson asks, and the answer is to be found in part in what we write and what we say, injecting a new sense of possibility (...)
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  • In Her Own Voice: Convention, Conversion, Criteria.Paul Standish - 2004 - Educational Philosophy and Theory 36 (1):91-106.
  • The Claims of Documentary: Expanding the Educational Significance of Documentary Film.Jeff Frank - 2013 - Educational Philosophy and Theory 45 (10):1018-1027.
    The documentary film is a popular curriculum tool, and the goal of this paper is to expand the educational significance of the documentary genre I argue that current understandings of this genre are limited and limiting, and offer an alternative perspective on the genre. This alternative will be built from Stanley Cavell’s philosophy of education, in particular, his understanding of the role that ‘representativeness’ plays in teaching and learning.
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  • Nietzsche as Perfectionist.Donald Rutherford - 2018 - Inquiry: An Interdisciplinary Journal of Philosophy 61 (1):42-61.
    Thomas Hurka has argued that Nietzsche’s positive ethical views can be formulated as a version of perfectionism that posits an objective conception of the good as the maximization of power and assigns to all agents the same goal of maximizing the perfection of the best. I show that Hurka’s case for both parts of this interpretation fails on textual grounds and that the kind of theory he proposes is in conflict with Nietzsche’s general approach to morality. The alternative reading for (...)
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  • Nietzsche’s Cultural Elitism.David Rowthorn - 2017 - Canadian Journal of Philosophy 47 (1):97-115.
    Elitist readers, such as John Rawls, see Nietzsche as concerned only with the flourishing of a few great contributors to culture; egalitarian readers, such as Stanley Cavell, see Nietzschean culture as a universal affair involving every individual’s self-cultivation. This paper offers a compromise, reading Nietzsche as a ‘cultural elitist’ for whom culture demands that a few great individuals be supported in a voluntary, rather than state-mandated way. Rawls, it claims, is therefore misguided in worrying that Nietzsche’s elitism is a threat (...)
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  • Politics of Vulnerability and Responsibility for Ordinary Others.Sandra Laugier - 2016 - Critical Horizons 17 (2):207-223.
    The ethics of care has contributed to modifying a dominant conception of ethics and changed the way we conceive vulnerability. It has introduced ethical stakes into politics, weakening, through its critique of theories of justice, the seemingly obvious link between an ethics of justice and political liberalism. However, care corresponds to a quite ordinary reality: the fact that people look after one another, take care of one another and thus are responsible. The aim of this paper is to connect the (...)
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  • Education for Grown-Ups, a Religion for Adults: Scepticism and Alterity in Cavell and Levinas.Paul Standish - 2007 - Ethics and Education 2 (1):73-91.
    In his essay 'The Scandal of Skepticism', Stanley Cavell discusses aspects of the work of Emmanuel Levinas with a view to understanding how 'philosophical and religious ambitions so apparently different' as his own and those of Levinas can have led to 'phenomenological coincidences so precise'. The present paper explores themes of scepticism and alterity as these emerge in the work of these two increasingly influential philosophers. It shows education to be a sustained preoccupation in their work, crucially related to these (...)
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  • Race and Repression in a Dance Routine: A Response to Ramaekers and Vlieghe.Paul Standish - 2015 - Ethics and Education 10 (3):327-342.
    Stefan Ramaekers and Joris Vlieghe’s ‘Infants, childhood and language in Agamben and Cavell: education as transformation’ is an insightful discussion of an important facet of educational experience. In the article, they consider a Fred Astaire dance sequence from the 1953 Vincente Minnelli film, The Band Wagon, in combination with a remarkable article about this same sequence by Stanley Cavell. On the strength of this, they develop an interesting line of thought regarding the experience of language, exploring connections between the ideas (...)
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  • Nietzsche and Japanese Buddhism on the Cultivation of the Body: To What Extent Does Truth Bear Incorporation?André van der Braak - 2009 - Comparative and Continental Philosophy 1 (2):223-251.
    In order to overcome the unhealthy perspective of body-mind dualism and become capable of holding the “higher” and healthier perspective of body and mind as will to power, Nietzsche stresses that one must engage in a process of cultivation of the body. Such a practice of self-cultivation involves leaving behind incorporated illusory and life-denying perspectives and incorporating more “truthful” and affirmative perspectives on life. In this article, Nietzsche’s views on the body and its cultivation will be further explored and compared (...)
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  • Teaching in the Light of Stanley Cavell's Moral Perfectionism.Jade Tolentino - 2014 - Ethics and Education 9 (2):176-186.
    Drawing from Stanley Cavell's distinct understanding of skepticism, this paper first considers current and incessant obsession with notions of or related to ‘educational standards,’ ‘school effectiveness and improvement,’ ‘evidence-based education,’ ‘performance indicators’ and ‘performativity’ in various educational policies and discourses as consequences resulting from our very human desire to overcome or solve skepticism. Insidiously, this has led to the creation of a strict and distinct conception of what a good teacher should be. Ironically, this human desire to overcome skepticism, which (...)
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