Folk is an analog foundation in a digital world. Phenomenology is a big word about a small, impossible task: trying to imagine the real. This book describes this task in relation to its foundation. Most of all, 'Folk phenomenology' is a defense of the integrity and sufficiency of art--thinking, feeling, living, dying. In short, being in love."--Back cover.

This is a phenomenological description of existential obedience, which draws out a contrast between it and ressentiment and existential envy, and compares it with pedagogical obedience. The discussion is developed with reference especially to the work of Erich Fromm, Emerson, and Nietzsche. Eds: This paper forms part of a special issue titled ‘Beyond Virtue and Vice: Education for a Darker Age’, in which the editors invited authors to engage in exercises of ‘transvaluation’. Certain apparently settled educational concepts (from agency and (...) fulfilment to alienation and ignorance) can be reinterpreted and transvaluated (in a Nietzschean vein) such that virtues become vices, and vices, virtues. The editors encouraged authors to employ polemics and some occasional exaggeration to reimagine educational values that are all too readily accepted within contemporary educational discourses. (shrink)

Volume 52, Issue 8, July 2020, Page 846-847.

"Sam Rocha's primer reminds me of a French adage: la philo descends dans la rue--philosophy comes to the street. Rocha's little book can be read and talked about, with profit, on the street, in the home, in the school, in the garden, anywhere the human heart beats and the human mind thinks." --David T. Hansen, Weinburg Professor in the History and Philosophy of Education, Teachers College Columbia University "Rocha gives us a compelling experience of first-hand philosophizing, in (...) which the ordinary is shown in its powerful features, and the discipline of philosophy of education reclaims its necessity." --Cristina Cammarano, Assistant Professor of Philosophy, Salisbury University "Rocha's illustrated primer is an eye-opening introduction to the philosophy of education. And, unlike too many illustrated texts, its pen and ink drawings are a thought provoking complement to this highly readable introduction." --David Mosley, Professor of Philosophy, Bellarmine University "An elegantly written invitation to students and the general reader to a frame of mind where one is ready to learn from and think about philosophy and education. Sam Rocha calls us all back, in heart-felt yet precise prose, to philosophy's ancient role of dialogue, wonder, and reflection. A joy to read and treasure." --AG Rud, Distinguished Professor, Washington State University "A charming and clearly written introduction to the philosophy of education, inspired by the writings of William James." --Graham Harman, Associate Provost for Research Administration and Professor of Philosophy, The American University in Cairo.embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; }.embed-container iframe,.embed-container object,.embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }. (shrink)

The question whether compulsory schooling is justifiable or not has been treated at considerable length by critics, defenders, and positions in-between. What these treatments—about paternalism and autonomy and institutionalization and more—have not directly analyzed is a question that precedes the issue of overall justification: the preliminary question of time. Does it matter when compulsion takes place? Furthermore, does the timing of compulsion matter to the question of overall justification? I will argue that it does matter, but for reasons not directly (...) related to the question of overall justification. (shrink)

Is there room for philosophy in educational research? Is there phenomenology before and beyond its uses and abuses in the applied and social sciences? How are phenomenology and philosophy of education related? What are the methods for phenomenology within the field of philosophy of education? These talks to educational scholars and researchers responds to these questions and appeals for place of philosophy within educational research and the tradition of phenomenology within philosophy of education. Across a genealogy of thought and frequent (...) autobiographical confessions, this book of lectures works from the simple insight that philosophy and education are not so different. (shrink)

In this essay, the authors explore the phenomenon of utterance we find in speech and teaching. Jean-Luc Marion’s third phenomenological reduction serves as a methodological foundation for this exploration which moves through Biblical literature and autobiography – both centred on the story of the election of Samuel – before leading into a meditation on the Call of and Response to the Other. The Call and Response guide the essay to a theory of prophetic teaching emerging within its phenomenology of (...) utterance that situates itself between philosophical anthropology and philosophical theology, and between Jewish and Catholic traditions. (shrink)

In The Beautiful Risk of Education, Gert Biesta displays his gift for engaging generously with the thought of others to illuminate what makes education educational, that is, the value in maintaining the complexity and risk involved in a dialogic approach to education. As Biesta puts it, “[education] is therefore, again, a dialogical process. This makes the educational way the slow way, the difficult way, the frustrating way, and so we might say, the weak way” . Such a view of education (...) promises no “results”, in fact the outcomes of education can never be guaranteed. Embracing the risk inherent in this weak notion of education entails welcoming the risk involved in teaching. In this review, we focus on Biesta’s attention to the meaning of teaching and his call for a kind of teacher education that learns from and develops virtuosity. We find Biesta’s use of the term “virtuosity”—rather than the more typical usage for the exercise of wisdom found in educational theory, “virtue”—prod .. (shrink)

The Syllabus as Curriculum: A Reconceptualist Approach by Samuel D. Rocha. The review examines the central tenets of Rocha’s book, namely that the syllabus is an object which is made, and that his phenomenological attention to the syllabus as such bears the poetic pledge and possibility of curriculum. Rocha considers the syllabus, working within the reconceptualist tradition of the curriculum field, as correspondence, essay, and outline, and describes the way it humbly gives itself to teachers and (...) students as an invitational object. Using a presentative method and rooted in the humanities, Rocha additionally presents and explores three interrelated and analogical demands of the syllabus, namely love, art, and order, contributing to an ongoing and complicated conversation within curriculum studies and philosophy of education. (shrink)

In Improvisation, Samuel Wells defines improvisation in the theater as "a practice through which actors seek to develop trust in themselves and one another in order that they may conduct unscripted dramas without fear." Sounds a lot like life, doesn't it? Building trust, overcoming fear, conducting relationships, and making choices--all without a script. Wells establishes theatrical improvisation as a model for Christian ethics, a matter of "faithfully improvising on the Christian tradition." He views the Bible not as a "script" (...) but as a "training school" that shapes the habits and practices of the Christian community. Drawing on scriptural narratives and church history, Wells explains six practices that characterize both improvisation and Christian ethics. His model of improvisation reinforces the goal of Christian ethics--to teach Christians to "embody their faith in the practices of discipleship all the time."--Publisher description. (shrink)

The story of God -- The story of the church -- The story of ethics -- The story of Christian ethics -- Universal ethics -- Subversive ethics -- Ecclesial ethics -- Good order -- Good life -- Good relationships -- Good beginnings and endings -- Good earth.

I am writing on moral knowledge in Locke's Essay Concerning Human Understanding. There are two basic parts. In the first part, I articulate and attack a predominant interpretation of the Essay . This interpretation attributes to Locke the view that he did not write in the Essay anything that would be inconsistent with his early views in the Questions Concerning the Laws of Nature that there exists a single, ultimate, moral standard, i.e., the Law of Nature. For example, John Colman, (...) in his book John Locke's Moral Philosophy , argues that even though Locke explains in the Essay that we arbitrarily create our moral notions, they are still objective since they are bound together with the Law of Nature. Colman explains that the features of human nature relevant to the derivation of the Law of Nature are universally shared needs and concerns . I argue that this presupposes a view of Locke which assumes that there are essences of species independent of our beliefs about them. However, I attempt to show from the text of the Essay that this view cannot be supported. ;In the second part, I argue that the text of the Essay supports two alternative theses. The first is that given the kind of metaphysical world-view presupposed by the corpuscular method of science employed within the Essay, coupled with Locke's commitment to the possibility of moral knowledge, he was left with only one option with reference to ethics, viz., to make moral goodness or evil a mind-dependent relation between a rule and an action, instead of a property of an action or person which exists independently of our moral beliefs. This view is logically inconsistent with the existence of the Law of Nature. The second is that Locke has a semantical view of moral claims which is consistent with his relational view of moral goodness, viz., the primary function of moral judgments is to recommend behavior for ourselves and others. I described. However, Locke explains in the Essay that the opposite takes place with respect to our moral notions: events and persons must conform to the moral notion. ;On the account that I offer, Locke's views on moral epistemology are much closer to David Hume's than many have supposed, and correspondingly, anticipate the more skeptical views of moral epistemology in the twentieth century. (shrink)

I analyze the deimopolitical functioning of cisgender-straight-bolsonarist masculinity as a norm of recognition characterized not only by the fear of penetrating the anus, but essentially marked by the fear of having an anus. I seek to analyze the production of fear of the existence of the anus as an intrinsic element in the fabrication of supposed social threats in cisgender-straight-bolsonarism. Through a topographic metaphorization that locates/means the excluded as the anus of the social, the “enemy” appears as a mark of (...) the anal memory, reminding that the anus exists. If it exists, it can be penetrated. In this way, the existence of the anus organizes the differential distribution of humanity in this regime, as the minimum condition of being a human being is that of being a man, that is, not having an anus. This condition is reaffirmed by other markers of absence: not having a vagina, not having black skin, not belonging to ethnic and religious minorities... Cisgender-straight-bolsonarism behaves like an anatomical engineering in which the anus works as a catalyst for a masculinist reaction. The dermal tube is then reformatted in this regime. With this, I try to show that the fear of the existence of the anus is a central element of subjective enunciation and fascist recognition in this community. (shrink)

While virtually everyone recognizes the moral permissibility of whistleblowing under certain circumstances, most theorists offer relatively conservative accounts of when it is allowed, and are reluctant to offer a full recommendation of the practice as an important tool towards addressing ethical failures in the workplace. We think that accounts such as these tend to overestimate the importance of professional or personal obligations, and underestimate the moral obligation to shine light on severe professional malfeasance. Of course, a whistleblower, even an anonymous (...) one, often faces serious threats of retaliation and harm to their professional livelihoods and well-being. To address these challenges we argue in favor of a practice that we will call Preemptive Anonymous Whistleblowing (PAW). Such whistleblowing is preemptive in that a whistleblower provides information about malfeasance to a party in a position to do something about it without first raising the worry to one’s immediate superiors. At first blush, such preemption may seem unsettling, and PAW admittedly raises a number of worrisome issues. We defend PAW, however, as part of a larger argument that whistleblowing is morally required more often than is commonly thought. The availability of PAW as an option provides a method for allaying the concern that whistleblowing can be overly burdensome due to the risks of job and career. Insofar as that concern can be allayed, it is feasible for there to be substantial moral requirements to engage in whistleblowing in cases where severe harms can be prevented. With high enough stakes, there is a moral requirement for whistleblowing. (shrink)

ATIVIDADE CURRICULAR EM COMUNIDADE E SOCIEDADE E OS POVOS TRADICIONAIS: EXPERIÊNCIA DE CAMPO DO CURSO DE DIREITO DA UNIVERSIDADE FEDERAL DA BAHIA.

BIOGRAFIAS NÃO AUTORIZADAS: UMA DISCUSSÃO INÓCUA NO BRASIL?