|Reggio Emilia inspired philosophical teacher education: the family (tree) Cache Translate Page Web Page Cache||This is a joint seminar held by the School of Historical and Philosophical Inquiry and School of Education.
In this presentation, I give a flavour of how, against the odds, Reggio-Emilia-inspired pedago-gical documentation can work in reconceptualizing environmental education, reconfiguring child subjectivity and provoking an ontological shift from autopoiesis to sympoiesis in teacher education. Working posthuman(e)ly and transdisciplinarily across three foundation phase teacher education courses at a university in South Africa, I situate my teaching within current environmental precarities. I show how a team of teacher educators stirred up trouble in and outside our university classroom and provoked our students to make kin with children, each other, other animals, and the more-than-human, but also to stay with the trouble, that is, to learn to be truly present in colonized spaces.
Keywords: posthuman child; Reggio Emilia; autopoiesis; sympoiesis; environmental education; teacher education
Karin Murris (University of Cape Town) Atkins Visiting Professor in Philosophy
Karin Murris is Professor of Pedagogy and Philosophy at the School of Education, University of Cape Town, and Atkins Visiting Professor in Philosophy at the University of Queensland. She is a teacher educator, philosopher of education and grounded in philosophy as an academic discipline, her main research interests are in intra-active pedagogies such as Philosophy with Children and Reggio Emilia, school ethics and post-qualitative research methods. She is Principal Investigator of the Decolonising Early Childhood Discourses: Critical Posthumanism in Higher Education research project funded by the South African National Research Foundation (NRF): www.decolonizingchildhood.org
Her books include: The Posthuman Child: Educational Transformation through Philosophy with Picturebooks (2016), and (with Joanna Haynes) Literacies, Literature and Learning: Reading Classrooms Differently (2018), Picturebooks, Pedagogy and Philosophy (2012). She is co-editor of the Routledge International Handbook of Philosophy for Children (2017).
Email address: firstname.lastname@example.org
For her papers, see: www.academia.edu|
|Free Download: Ernest Becker, "The Denial Of Death” Cache Translate Page Web Page Cache|
"The Denial of Death"
by Ernest Becker
“The idea of death, the fear of it, haunts the human animal like nothing else; it is a mainspring of human activity - designed largely to avoid the fatality of death, to overcome it by denying in some way that it is the final destiny of man... The irony of man's condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we shrink from being fully alive."
"Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways - the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with.
The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days - that's something else."
"If you get rid of the four-layered neurotic shield, the armor that covers the characterological lie about life, how can you talk about “enjoying” this Pyrrhic victory? The person gives up something restricting and illusory, it is true, but only to come face to face with something even more awful: genuine despair. Full humanness means full fear and trembling, at least some of the waking day. When you get a person to emerge into life, away from his dependencies, his automatic safety in the cloak of someone else's power, what joy can you promise him with the burden of his aloneness? When you get a person to look at the sun as it bakes down on the daily carnage taking place on earth, the ridiculous accidents, the utter fragility of life, the powerlessness of those he thought most powerful - what comfort can you give him?"
"Luis Buimel likes to introduce a mad dog into his films as counterpoint to the secure daily routine of repressed living. The meaning of his symbolism is that no matter what men pretend, they are only one accidental bite away from utter fallibility. The artist disguises the incongruity that is the pulse-beat of madness but he is aware of it. What would the average man do with a full consciousness of absurdity? He has fashioned his character for the precise purpose of putting it between himself and the facts of life; it is his special tour-de-force that allows him to ignore incongruities, to nourish himself on impossibilities, to thrive on blindness. He accomplishes thereby a peculiarly human victory: the ability to be smug about terror. Sartre has called man a "useless passion" because he is so hopelessly bungled, so deluded about his true condition. He wants to be a god with only the equipment of an animal, and so he thrives on fantasies. As Ortega so well put it, man uses his ideas for the defense of his existence, to frighten away reality. This is a serious game, the defense of one's existence - how do you take it away from people and leave them joyous?"
- Ernest Becker, "The Denial of Death," excerpts.
Freely download "The Denial Of Death”, by Ernest Becker, here:
"Learn more at the Ernest Becker Foundation. The EBF seeks to illuminate how the unconscious denial of mortality profoundly influences human behavior, giving rise to acts of hate and violence as well as noble, altruistic striving."
|The Epistemic Challenge of Hearing Childs Voice Cache Translate Page Web Page Cache||Classical conceptual distinctions in philosophy of education assume an individualistic subjectivity and hide the learning that can take place in the space between child (as educator) and adult (as learner). Grounded in two examples from experience I develop the argument that adults often put metaphorical sticks in their ears in their educational encounters with children. Hearers prejudices cause them to miss out on knowledge offered by the child, but not heard by the adult. This has to do with how adults view education, knowledge, as much as child, and is even more extreme when child is also black. The idea is what Miranda Fricker calls epistemic injustice which occurs when someone is wronged specifically in their capacity as a knower. Although her work concerns gender and race, I extrapolate her radical ideas to (black) child. Awareness of the epistemic injustice that is done to children and my proposal for increased epistemic modesty and epistemic equality could help transform pedagogical spaces to include child subjects as educators. A way forward is suggested that involves cracking the concept of child and a different non-individualised conception of education.
Karin Murris (University of Cape Town) Atkins Visiting Professor in Philosophy
Karin Murris is Professor of Pedagogy and Philosophy at the School of Education, University of Cape Town. She is a teacher educator, philosopher of education and grounded in philosophy as an academic discipline, her main research interests are in intra-active pedagogies such as Philosophy with Children and Reggio Emilia, school ethics and post-qualitative research methods. She is Principal Investigator of the Decolonising Early Childhood Discourses: Critical Posthumanism in Higher Education research project funded by the South African National Research Foundation (NRF): www.decolonizingchildhood.org. Email address: email@example.com.
Her books include: The Posthuman Child: Educational Transformation through Philosophy with Picturebooks (2016), and (with Joanna Haynes) Literacies, Literature and Learning: Reading Classrooms Differently (2018), Picturebooks, Pedagogy and Philosophy (2012). She is co-editor of the Routledge International Handbook of Philosophy for Children (2017).|