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Kai Horsthemke
Katholische Universität Eichstätt
  1.  15
    International Handbook of Philosophy of Education.Ann Chinnery, Nuraan Davids, Naomi Hodgson, Kai Horsthemke, Viktor Johansson, Dirk Willem Postma, Claudia W. Ruitenberg, Paul Smeyers, Christiane Thompson, Joris Vlieghe, Hanan Alexander, Joop Berding, Charles Bingham, Michael Bonnett, David Bridges, Malte Brinkmann, Brian A. Brown, Carsten Bünger, Nicholas C. Burbules, Rita Casale, M. Victoria Costa, Brian Coyne, Renato Huarte Cuéllar, Stefaan E. Cuypers, Johan Dahlbeck, Suzanne de Castell, Doret de Ruyter, Samantha Deane, Sarah J. DesRoches, Eduardo Duarte, Denise Egéa, Penny Enslin, Oren Ergas, Lynn Fendler, Sheron Fraser-Burgess, Norm Friesen, Amanda Fulford, Heather Greenhalgh-Spencer, Stefan Herbrechter, Chris Higgins, Pádraig Hogan, Katariina Holma, Liz Jackson, Ronald B. Jacobson, Jennifer Jenson, Kerstin Jergus, Clarence W. Joldersma, Mark E. Jonas, Zdenko Kodelja, Wendy Kohli, Anna Kouppanou, Heikki A. Kovalainen, Lesley Le Grange, David Lewin, Tyson E. Lewis, Gerard Lum, Niclas Månsson, Christopher Martin & Jan Masschelein (eds.) - 2018 - Springer Verlag.
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  2.  15
    Animals and African Ethics.Kai Horsthemke - 2017 - Journal of Animal Ethics 7 (2):119.
  3.  22
    ‘#FactsMustFall’? – Education in a Post-Truth, Post-Truthful World.Kai Horsthemke - 2017 - Ethics and Education 12 (3):273-288.
    Taking its inspiration from the name of the recent ‘#FeesMustFall’ movement on South African university campuses, this paper takes stock of the apparent disrepute into which truth, facts and also rationality have fallen in recent times. In the post-truth world, the blurring of borders between truth and deception, truthfulness and dishonesty, and non-fiction and fiction has become a habit – and also an educational challenge. I argue that truth matters, in education as elsewhere, and in ways not often acknowledged by (...)
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  4.  24
    Knowledge, Education and the Limits of Africanisation.Kai Horsthemke - 2004 - Journal of Philosophy of Education 38 (4):571-587.
  5.  15
    Rethinking the ‘Western Tradition’.Penny Enslin & Kai Horsthemke - 2015 - Educational Philosophy and Theory 47 (11):1166-1174.
    In recent years, the ‘Western tradition’ has increasingly come under attack in anti-colonialist and postmodernist discourses. It is not difficult to sympathise with the concerns that underlie advocacy of historically marginalised traditions, and the West undoubtedly has a lot to answer for. Nonetheless, while arguing a qualified yes to the central question posed for this special issue, we question the assumption that the West can be neatly distinguished from alternative traditions of thought. We argue that there is fundamental implicit and (...)
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  6.  66
    African Philosophy of Education: The Price of Unchallengeability.Kai Horsthemke & Penny Enslin - 2009 - Studies in Philosophy and Education 28 (3):209-222.
    In South Africa, the notion of an African Philosophy of Education emerged with the advent of post-apartheid education and the call for an educational philosophy that would reflect this renewal, a focus on Africa and its cultures, identities and values, and the new imperatives for education in a postcolonial and post-apartheid era. The idea of an African Philosophy of Education has been much debated in South Africa. Not only its content and purpose but also its very possibility have been, and (...)
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  7.  13
    African Communalism, Persons, and the Case of Non-Human Animals.Kai Horsthemke - 2018 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7 (2):60-79.
    “I am because we are, and since we are, therefore I am”, generally regarded as the guiding principle of African humanism, expresses the view that a person is a person through other persons and is closely associated but not identical with African communitarianism, or communalism. Against Ifeanyi Menkiti’s “unrestricted or radical or excessive communitarianism” Kwame Gyekye has proposed a “restricted or moderate communitarianism”. Whereas personhood, for Menkiti, is acquired over time, with increasing moral maturation, seniority and agency, Gyekye considers it (...)
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  8.  7
    Biocentrism, Ecocentrism, and African Modal Relationalism: Etieyibo, Metz, and Galgut on Animals and African Ethics.Kai Horsthemke - 2017 - Journal of Animal Ethics 7 (2):183.
  9.  18
    African and Afrikaner'ways of Knowing': Truth and the Problems of Superstition And'blood Knowledge'.Kai Horsthemke - 2010 - Theoria: A Journal of Social and Political Theory 57 (123):27-51.
  10.  21
    Rethinking Humane Education.Kai Horsthemke - 2009 - Ethics and Education 4 (2):201-214.
    The increase in violence in South African schools, as elsewhere, has been associated with a general 'decline in moral values'. There have been three different responses that emphasise the decline in religious teaching at schools, the loss of traditional values like ubuntu , communalism and the like; and humankind's increasing alienation from nature. In other words, in terms of teaching and learning initiatives, we should turn to religion, community and the common good and nature (the natural environment and nonhuman animals) (...)
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  11.  18
    Philosophy of Education: Becoming Less Western, More African?Penny Enslin & Kai Horsthemke - 2016 - Journal of Philosophy of Education 50 (2):177-190.
    Posing the question ‘How diverse is philosophy of education in the West?’ this paper responds to two recent defences of African philosophy of education which endorse its communitarianism and oppose individualism in Western philosophy of education. After outlining Thaddeus Metz's argument that Western philosophy of education should become more African by being more communitarian, and Yusef Waghid's defence of communitarianism in African philosophy of education, we develop a qualified defence of aspects of individualism in education. Our reservations about some aspects (...)
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  12.  5
    Animal Advocacy, Fear and Loathing in Academia: A Response to Helena Pedersen.Kai Horsthemke - 2021 - Ethics and Education 16 (2):178-181.
    ABSTRACT Helena Pedersen’s powerful keynote address poses the question: What prevents education from becoming a transformative force in times of ‘omnicide’, that is, ‘the annihilation of everything’? She locates at least part of the response in ‘institutional anxiety’, which constitutes a psychological barrier to radical change. In particular, she discusses anxiety related to the moral standing of non-human animals as a threat to human exceptionalism in educational practice and research. Institutional anxiety, as I show in my discussion of a recent (...)
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  13.  3
    Diversity and Epistemic Marginalisation: The Case of Inclusive Education.Kai Horsthemke - forthcoming - Studies in Philosophy and Education:1-17.
    In the literature on inclusion and inclusive education there is a frequent conflation of inclusion of diverse people, or people in all their diversity, inclusion of diverse worldviews, and inclusion of diverse epistemologies. Only the first of these is plausible—and perhaps even morally and politically mandatory. Of course, more needs to be said about inclusion and its possible difference from integration, conditions of access, etc. Regarding the second type of inclusion, not all worldviews merit inclusion. Moreover, worldviews and epistemologies are (...)
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  14.  51
    ‘Diverse Epistemologies’, Truth and Archaeology: In Defence of Realism. [REVIEW]Kai Horsthemke - 2011 - Science and Engineering Ethics 17 (2):321-334.
    In a recent journal article, as well as in a recent book chapter, in which she critiques my position on ‘indigenous knowledge’, Lesley Green of the Department of Social Anthropology at the University of Cape Town argues that ‘diverse epistemologies ought to be evaluated not on their capacity to express a strict realism but on their ability to advance understanding’. In order to examine the implications of Green’s arguments, and of Nelson Goodman and Catherine Elgin’s work in this regard, I (...)
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  15.  21
    Epistemic Empathy in Childrearing and Education.Kai Horsthemke - 2015 - Ethics and Education 10 (1):61-72.
    The question, what is it like to be a child?, is one that most of us, in our capacity as parents and/or educators, have probably asked ourselves already at some point. Perhaps one might go further and suggest that it is a question we ought to ask ourselves, insofar as the attempt to provide a meaningful response has a significant bearing on childrearing and education. It is a question that presumably frames the processes of cognitive and moral education – i.e. (...)
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  16.  8
    Inclusive Education and Barrierefreiheit: Some Social-Epistemological Considerations.Kai Horsthemke - 2017 - Ethics and Education 12 (1):23-34.
    Barrierefreiheit is a key term in the German inclusion movement, in education and more generally. Sometimes translated as ‘accessibility’, it refers not just to absence of barriers but to freedom from barriers, which in turn indicates a significant social and ethical component. It signals an active, conscious intervention by agents, a consequence of agentic commitment towards crossing borders and overcoming boundaries. In this regard, this article seeks to provide an epistemological analysis and illustration of what ‘inclusive’, ‘barrier-free’ education means, by (...)
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  17.  4
    Introduction: Education, the Environment and Sustainability.Kai Horsthemke - 2021 - Ethics and Education 16 (2):137-142.
    ABSTRACT The 17th Biennial INPE Meeting was scheduled to take place from 28 to 31 July 2020 at the Universidad Nacional Autónoma de México. Of course, there is something ironic about convening a conference on the environment and sustainability that would require presenters to utilize unsustainable modes of transport in order to participate. As it turned out, because of the outbreak and rapid global spread of a new Corona virus, the conference was cancelled and replaced by an online event held (...)
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  18. Indigenous Knowledge: Philosophical and Educational Considerations.Kai Horsthemke - 2021 - Lexington Books.
    Indigenous Knowledge provides all educators, especially indigenous educators, with theoretical tools for critical reflection and interrogation of their own and others’ preconceptions. The book challenges our conception of knowledge as a tool in anti-discrimination and anti-repression discourse with profound educational consequences.
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  19.  1
    Non‐Human Animals and Educational Policy: Philosophical Post‐Humanism, Critical Pedagogy, and Ecopedagogy1.Kai Horsthemke - 2020 - Journal of Philosophy of Education 54 (4):900-915.
    Journal of Philosophy of Education, EarlyView.
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  20.  21
    Of Ants and Men: Epistemic Injustice, Commitment to Truth, and the Possibility of Outsider Critique in Education.Kai Horsthemke - 2014 - Ethics and Education 9 (1):127-140.
    Does the imperative that we ought to try to understand one another make any sense? Presumably not – if it is correct that there are indeed different truths, and that the quest for objectivity is appropriate only in certain cultural contexts. After carefully mapping out the epistemological and ethical terrain, with special reference to the notions of ‘outsider understanding’, ‘other ways of knowing’ and epistemic injustice, this article presents a case for outsider critique. Education for belief and commitment necessarily includes (...)
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  21.  6
    Rhetorical, Narrative, Cognitive, and Epistemological Perspectives on Science and Culture. [REVIEW]Kai Horsthemke - 2018 - Science & Education 27 (9-10):1029-1032.
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  22. The Moral Status and Rights of Animals.Kai Horsthemke - 2010 - Porcupine Press.
     
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