This book puts forward a radical, unorthodox thesis with respect to the Anthropocene, the philosophy of Deleuze/Guattari and education. This book analyses the Anthropocene for its unconscious drives and develops a parallel mode of education and social change.

This philosophy of education paper describes a schizophrenic situation. A new airport is being planned in the locale of a university which is a Centre of Excellence of Education for Sustainable Development, and the university is a major partner. The airport involves an investment in jobs, resources, and will encourage further economic development. The planners have named the inter-connected developments around the airport as the ‘Aerotropolis’, including new university facilities. One could argue that the airport is a classic example of (...) the ‘Capitalocene’, where capital rushes into a new project, and environmental costs are ignored. This paper will execute a schizoanalytic critique of the process, from the perspective of a university education researcher caught up in the rushing flows of capital. Schizoanalysis has been chosen as the educational methodology to analyse this situation, because the researcher is part of what is happening, and is turned inside out by the designation in their region of the new airport. This paper is positioned in education between capital and the environment – it will describe from an insider’s perspective what it is like to be possessed, evacuated, sold out, and exploited by capital. (shrink)

Using Deleuzian theory for educational research and practice has become an increasingly popular activity. However, there are many theoretical complexities to the straightforward application of Deleuze to the educational context. For example, the ‘new materialism’ that Deleuze refers to in the 1960s takes its inspiration from Spinoza, and is an emancipatory project. Contrariwise, the ‘new materialism’ of the present moment is frequently applied to educational research and practice specifically as a way out of anthropocentric limits and enclosure. This paper explores (...) the combined forces of humanism and naturalism which are at work in Deleuze’s ‘new materialism’, as type of ‘more-than-human’ emancipation method derived from Bergson and Nietzsche; it is a mode of overcoming human limits, which fully takes into account the connections to and with the non-human world and the ecological consequences of human action. This paper will draw out the specific consequences for educational research and practice in schools of the ‘vitalist-nihilism’ we may derive from Bergson and Nietzsche to analyse matter flows as they enter, mingle with, and exit schools. (shrink)

The actions of affect are prominent in the philosophy of Gilles Deleuze and can be broken down for the purposes of education into two roles. The first alludes to the history of philosophy and the ways in which affect has been used by Spinoza (Deleuze, 1992) Nietzsche (Deleuze, 1983) or Bergson (Deleuze, 1991). In this role, Deleuze reinvigorates and challenges definitions of affect that would place them into systems of understanding that could take paths to metaphysics or to becoming paradigms (...) for capture in any further theorisation of affect. For example, scholars might attest to the use of affect as defined by Spinoza in the Ethics. Deleuze (1983, 1991, 1992) attends to the ways in which scholarly understanding of affect has been broached in order to free the idea up for empirical studies and also to show that the power of didactic language may be subsumed and subverted. The second role of affect in the work of Deleuze comes about in his first two co-authored books that he produced with Félix Guattari (Deleuze & Guattari, 1984, 1988). These publications have a distinct purpose from the scholarly work, which this article shall examine in terms of educational activism, group identities and the sociology of education. This level imbues the use of language in pedagogic acts with an intense affective resonance and the multiple traces of becoming that might be present in any teaching and learning context. (shrink)

The final lines of Deleuze and Guattari’s What is Philosophy? call for a non-philosophy to balance and act as a counterweight to the task of philosophy that had been described by them in terms of concept creation. In a footnote, Deleuze and Guattari mention François Laruelle’s project of non-philosophy, but dispute its efficacy in terms of the designated relationship between non-philosophy and science, as had been realised by Laruelle at the time. However, the mature non-philosophy of Laruelle could indicate a (...) resolution to the problematic relationship between science and educational philosophy that we have inherited due to the poststructural theories of Foucault, Derrida and Deleuze. Non-philosophy suggests a framework for thought that includes science in a non-positivist style and provides the means to view education as a performative practice. This article explores the non-philosophy of Laruelle in education as a means to view education under the conditions of strict immanence and in line with an anti-phenomenological metaphysics of non-representation. Laruelle is perhaps one of the most important critics of Deleuze in France, and as such, his insights into the Deleuzian oeuvre reveal a way forward for education as a practice that analyses science, philosophy and politics through non-philosophy. (shrink)

What is nowhere? Is it a non-place that has been created by the disappearance of distinct identities in the spread of standardised, global capitalism? Or has it come about as a result of colonialisation and the separation of indigenous cultures from their lands, and their replacement with vacuous, colonised, globalised non-places? This article suggests that ‘nowhere’, which was satirically entitled, ‘Erewhon’ by Samuel Butler due to the inverted action of machines, is still being created today, but by the combined forces (...) of financial capitalism, digital colonialisation and the present-day global curriculum, and its concomitant teaching and learning methods. Even though the present day curriculum refers to place, for example, in geographical studies, this referencing in no way establishes a connection with or to this place for the cohort. Rather, the present day curriculum precisely and systematically evacuates any possibility of connective-affective-synthesis (i.e. a cur... (shrink)

This paper critically examines the materialism that Gilles Deleuze espouses in his oeuvre to the benefit of educational theory. In Difference and Repetition, he presented transcendental empiricism by underwriting Kant with realism (Deleuze, 1994). Later, in Capitalism & Schizophrenia I & II that were co-written with Félix Guattari (1984, 1988) and that they named Anti-Oedipus and A Thousand Plateaus, Deleuze's philosophical approach is realigned into what I term here as transcendental materialism, and latterly as immanent materialism; that I claim effectively (...) eliminate phenomenology as perceptual input. This essay takes this transformation seriously as a way of understanding educational data, research and practices. The proposition that is central to this paper is that transcendental and immanent materialism give us a means of dealing with educational phenomena without the interference of perception or a stable category of experience, by connecting data with theory and circumventing subjectification. It is argued that this proposition has important consequences for educational research, and the construction of educational arguments that will be illustrated in this essay. Deleuze's debt to French Marxism and in particular to the work of Louis Althusser are also recognised through this writing. (shrink)

The Deleuze/Guattari text Anti-Oedipus burst onto the intellectual scene in 1972 as a radical new means to reconceptualise capitalism and its effects. At the heart of Anti-Oedipus and its analysis of capitalism is the concept of deterritorialization, and how it evacuates identities, culture, values, and, indeed, coherent thought itself, and it makes them susceptible to the equations and dynamics of capital flows. Anti-Oedipus presents the mechanisms with respect to how deterritorialization interacts with and to an extent liberates desire as ‘desiring-machines’. (...) This philosophy of education paper applies the workings of deterritorialization and desire from Anti-Oedipus to the dynamics of contemporary climate change education and the Anthropocene. As such, it posits this dynamic as being critical to present day approaches to the philosophy of education that wish to engage with capitalism and its effects, and at the same time positively enter the climate change debate. This paper suggests that understanding the matrix of deterritorialization, desire, climate change and learning, is perhaps the most important work that can be performed in the philosophy of education today and with respect to the future. (shrink)

In the South Korean film, The Parasite, the underling family, in an act of desperation, uses deceptive means to infiltrate the rich family. The term parasite refers nominally to the underling family, and their efforts to befriend and inhabit the class territory and social hierarchy of the rich family. How can this be of use for education? To answer this, we ask: what can we learn from Parasite to inform contemporary philosophy of education? Primarily, this experimental piece written from different (...) philosophical viewpoints, suggests that the images, narrative, and social context of the film cannot be read stereotypically. Using a blend of Deleuze and Stiegler ‘cinema-theory’, we present a heuristic perspective on the Parasite from three viewpoints: (1) South Korean society, and how a pedagogy of the parasite helps to understand the dynamics of contemporary philosophy of education in a global context. South Korea is uniquely placed at the cusp and threshold of deterritorializing Western capitalism, given its position next to the only in-tact communist state system; (2) The film shows how theorizing an exceptional notion of time contributes to the overall pedagogy of the parasite. Here, being a parasite is about waiting to attach oneself to a host, yet this waiting is an anxious, perceptive, adherent time, a reciprocal time, and one internally interconnected to that of the host; (3) The ethics of the parasite. The parasite chooses a host from a certain viewpoint before attaching itself and trying to be absorbed into the host. The pedagogy of the parasite suggests a unique ethical treatment of these assimilative processes and allows us to consider cinema as a parasitic means to shake the passive audience out of its stupor when bearing witness to the violence in the film and its own collusion in the trauma and reality of contemporary capitalism. (shrink)

This handbook entry examines the issue of housing in the Anthropocene. The issue of housing in the Anthropocene involves many factors and aspects with respect to housing given the facts of climate change. To limit these factors and possible through-lines for this entry, housing in the Anthropocene will be analyzed according to three dimensions to make sense of the future of housing needs alongside climate change: (1) Housing and human population. The fundamental questions with respect to housing in the Anthropocene (...) involve human population, and the concurrent creation of more housing given increases in the human population in the future; (2) Housing and spatial requirements. Following on from the extra requirements for human housing given increases in human population, the critical issue of spatial requirements for this housing will be addressed; (3) Housing and net zero. The third section of this entry examines the possibility of housing in the Anthropocene reaching net zero and thus not contributing further to climate change. For the purposes of this entry, a time ceiling of 2050 will constrain each section, and limit the possibility of this entry becoming embroiled in overly speculative science fiction. (shrink)

The global pandemic has pushed many of us to online streaming services. A particular genre in these services is the ‘end of the world’ science fiction film, in and through which the speculated results of processes such as climate change are depicted. CGI technology is frequently deployed to create images of the end of the world, which is a backdrop to the narrative of, ‘saving ourselves amidst the ruins’. This philosophy of education essay will critically examine ten films in order (...) to:Explain how ‘the end of the world’ images connected to processes such as climate change, obscures and displaces attention from the real, scientifically proven processes that are not so entertaining, but are still deadly. The images are created by capital and its machines for audience attention and have little to do with real social change. Science sits in an ambiguous position in this paper in that the real processes of climate change proven by science may be funded by capitalist mechanisms that can also be their cause.Introduce a reformulated notion of ecosophy from the work of Félix Guattari, Murray Bookchin, Arne Næss and Andre Gorz. This essay will suggest that ecosophy has the potential to teach the underlying split between depictions of the end of the world through the capitalist machine and the real social change necessary under climate change. Ecosophy is in the context of this essay a specific conceptual construction designed for teaching about climate change through cinema. (shrink)

This article reassesses the concept of a house from a non-human perspective. The two worlds that collide in this article are philosophical analyses that are “beyond the human” and sustainable engineering house design. By analyzing the houses of ten animal species for shelter/skin properties, life pedagogy, materials and resources, thermal dynamics, and structural elements, we speculate on the future of housing. The premise of this article is that “beyond the human” philosophy opens a new visage to comprehend and conceptualize what (...) a house could be. Beyond the human theorizing is defined by philosophy that has gone beyond framing an exploration internally to the benefit of themselves, as human subject. This article speculates that considering animal house construction is a way forward for thought in a changing climate. (shrink)

This volume has been brought together to generate new ideas and provoke discussion about what constitutes arts education in the twenty-first century, both within the institution and beyond. Art, Artists and Pedagogy is intended for educators who teach the arts from early childhood to tertiary level, artists working in the community, or those studying arts in education from undergraduate to Masters or PhD level.

This book taps the best American thinkers to answer the essential American question: How do we sustain our experiment in government of, by, and for the people? Authored by an extraordinary and politically diverse roster of public officials, scholars, and educators, these chapters describe our nation's civic education problem, assess its causes, offer an agenda for reform, and explain the high stakes at risk if we fail.

The literature on public perceptions of, and attitudes towards, nanotechnology used in the agrifood sector is reviewed. Research into consumer perceptions and attitudes has focused on general applications of nanotechnology, rather than within the agrifood sector. Perceptions of risk and benefit associated with different applications of nanotechnology, including agrifood applications, shape consumer attitudes, and acceptance, together with ethical concerns related to environmental impact or animal welfare. Attitudes are currently moderately positive across all areas of application. The occurrence of a negative (...) or positive incident in the agri-food sector may crystallise consumer views regarding acceptance or rejection of nanotechnology products. •Acceptance of agrifood nanotechnology based on perceptions of risk, benefit and ethics.•Attitudes towards nanotechnology in general are currently moderately positive.•Occurrence of a major nanotechnology-related "event" may crystallise consumer attitude. (shrink)

This is the best overview of Foucault's work to date. A principal architect of poststructuralism, Michel Foucault reshaped the varied disciplines of history, philosophy, literary theory, and social science. David Shumway has provided, for the nonspecialist, a systematic analysis of the works of Foucault that is both thorough and accessible. Shumway connects Foucault's various conceptual and linguistic techniques to the basic critical strategies and purpose of his philosophy.

The Map of Consciousness Explained is an essential primer on the late Dr. David R. Hawkins's teachings on human consciousness and their associated energy fields. Using muscle testing, Dr. Hawkins conducted more than 250,000 calibrations during 20 years of research to define a range of values, attitudes, and emotions that correspond to levels of consciousness. This range of values-along with a logarithmic scale of 1 to 1,000-became the Map of Consciousness, which Dr. Hawkins first wrote about in his New (...) York Times bestseller, Power vs. Force. In this book, readers will gain an introduction and deeper understanding of the Map, with visual charts and practical applications to help them heal, recover, and evolve to higher levels of consciousness and energy. (shrink)

Agnotology is the study of how ignorance arises via circulation of misinformation calculated to mislead. Legates et al. had questioned the applicability of agnotology to politically-charged debates. In their reply, Bedford and Cook, seeking to apply agnotology to climate science, asserted that fossil-fuel interests had promoted doubt about a climate consensus. Their definition of climate ‘misinformation’ was contingent upon the post-modernist assumptions that scientific truth is discernible by measuring a consensus among experts, and that a near unanimous consensus exists. However, (...) inspection of a claim by Cook et al. of 97.1 % consensus, heavily relied upon by Bedford and Cook, shows just 0.3 % endorsement of the standard definition of consensus: that most warming since 1950 is anthropogenic. Agnotology, then, is a two-edged sword since either side in a debate may claim that general ignorance arises from misinformation allegedly circulated by the other. Significant questions about anthropogenic influences on climate remain. Therefore, Legates et al. appropriately asserted that partisan presentations of controversies stifle debate and have no place in education. (shrink)

The first clear and faithful guide to the timeless, practical teachings of the Stoic philosopher Seneca. Stoicism, the most influential philosophy of the Roman Empire, offers refreshingly modern ways to strengthen our inner character in the face of an unpredictable world. Widely recognized as the most talented and humane writer of the Stoic tradition, Seneca teaches us to live with freedom and purpose. His most enduring work, over a hundred "Letters from a Stoic" written to a close friend, explains how (...) to handle adversity; overcome grief, anxiety, and anger; transform setbacks into opportunities for growth; and recognize the true nature of friendship. In Breakfast with Seneca, philosopher David Fideler mines Seneca's classic works in a series of focused chapters, clearly explaining Seneca's ideas without oversimplifying them. Best enjoyed as a daily ritual, like an energizing cup of coffee, Seneca's wisdom provides us with a steady stream of time-tested advice about the human condition-which, as it turns out, hasn't changed much over the past two thousand years. (shrink)

Scepticism about phenomenology typically begins with worries concerning the reliability of introspection. Such worries concern the accuracy or fidelity of descriptions of experience to the experience itself, although if pressed, such worries ultimately call into question the very idea of the experience itself. This chapter considers scepticism in both its epistemological and ontological varieties and questions whether either form genuinely engages phenomenological method, properly understood. Starting from the problematic identification of phenomenology with introspection and drawing upon considerations from the work (...) of Edmund Husserl, Jean-Paul Sartre, and Maurice Merleau-Ponty, the chapter argues that phenomenological reflection, in its concern for essential structures, is largely unaffected by worries concerning how best to capture the details of particular episodes of experience. Moreover, many of the sceptical challenges phenomenology is alleged to face presuppose an overly objective understanding of experience that phenomenology typically rejects. The chapter concludes with a consideration of the underlying motives for phenomenological scepticism. These motives have little if anything to do with worries about introspection and the like, but instead involve scepticism about the viability of transcendental philosophy. The real challenge phenomenology confronts is one of establishing the legitimacy – and authority – of its distinctive methods in opposition to naturalism. (shrink)

Stanley Milgram’s work on obedience to authority is social psychology’s most influential contribution to theorizing about Holocaust perpetration. The gist of Milgram’s claims is that Holocaust perpetrators were just following orders out of a sense of obligation to their superiors. Milgram, however, never undertook a scholarly analysis of how his obedience experiments related to the Holocaust. The author first discusses the major theoretical limitations of Milgram’s position and then examines the implications of Milgram’s (oft-ignored) experimental manipulations for Holocaust theorizing, contrasting (...) a specific case of Holocaust perpetration by Reserve Police Battalion 101 of the German Order Police. It is concluded that Milgram’s empirical findings, in fact, do not support his position-one that essentially constitutes an obedience alibi. The article ends with a discussion of some of the social dangers of the obedience alibi. (shrink)

This chapter analyses Soren Kierkegaard's thought about the history of theology, discussing different notions of historical theology and evaluating how they apply to the way Kierkegaard engaged with history of theology. It explains the two key elements of the Kierkegaardian historical theology: tracking the process of decline from the Christianity of the New Testament to the enfeebled caricature that passed for Christianity in contemporary Denmark; and recovering the voices of the true Christians of the past who genuinely followed Christ in (...) suffering and martyrdom. (shrink)

Revisits, reassesses, and reclaims the legacy of May '68 in light of our present cultural and historical emergency.

The idea that form follows thought and feeling is not a new one to mystics, but quantum physicists have now shown this to be a scientifically proven reality. A massive shift in people's understanding is occurring to take the implications of this on board and integrate it into our lives. This book assembles the research from mainstream scientists and writers such as Gregg Braden and David Hawkins to create a convincing and inspiring case for the power of compassion and (...) kindness to make a difference in the world. (shrink)

A survey of color science and color vision.

Poststructuralism and After provides a comprehensive, innovative and lucid account of contemporary poststructuralist theory, which probes its limits, explores rival theoretical approaches, and elaborates new concepts and logics. The book distils and articulates the basic philosophical assumptions and theoretical concepts of poststructuralism, but by building upon the work of Derrida, Foucault, Heidegger, Lacan, Laclau, Levi-Strauss, Marx, Saussure and & ek it also provides a distinctive version of the poststructuralist project.The philosophy and theory of poststructuralism is presented through a critical engagement (...) with the central problems of social and political theory. Such problems include the structure/agency dilemma; the problem of social order; the ongoing debates between positivists, interpretivists and realists about the role and character of social science; the relationship between the economy, the state and society; the complexities of identity/difference; and the role of power, domination and ideology. Empirical illustrations and case studies of selected social phenomena further illuminate the theoretical arguments displayed in this book. (shrink)

Employing three methods of assessing meaning, this book demonstrates that the thousands of human identities in English coalesce into groups that are recognizable as role sets in the contemporary social institutions of economy, kinship, religion, polity, law, education, medicine, sport, and arts. After establishing a theoretical and a methodological framework for his empirical work, David Heise presents the results obtained when meanings are assessed via dictionary definitions, collocates, and word associations. A close comparison of the results reveals that similar (...) outcomes are obtained through each of these three different approaches of defining meaning. The final chapter summarizes the study, considers the benefits and limitations of studying society via language, and applies the results to describing how individuals operate social institutions via their daily social interactions. Aspects of this book will be of interest to social psychologists, sociologists, and linguists. (shrink)

Revisits, reassesses, and reclaims the legacy of May '68 in light of our present cultural and historical emergency.

Humanity's creative role within the living pattern of nature. Explores important scientific discoveries that reveal the self-organizing intelligence at the heart of nature. Examines the idea of a living cosmos from its roots in the earliest cultures, to its eclipse during the Scientific Revolution, to its return today. Reveals ways to reengage our creative partnership with nature and collaborate with nature's intelligence. For millennia the world was seen as a creative, interconnected web of life, constantly growing, developing, and restoring itself. (...) But with the arrival of the Scientific Revolution in the 16th and 17th centuries, the world was viewed as a lifeless, clock-like mechanism, bound by the laws of classical physics. Intelligence was a trait ascribed solely to human beings, and thus humanity was viewed as superior to and separate from nature. Today new scientific discoveries are reviving the ancient philosophy of a living, interconnected cosmos, and humanity is learning from and collaborating with nature's intelligence in new, life-enhancing ways, from ecological design to biomimicry. Drawing upon the most important scientific discoveries of recent times, David Fideler explores the self-organizing intelligence at the heart of nature and humanity's place in the cosmic pattern. He examines the ancient vision of the living cosmos from its roots in the "world soul" of the Greeks and the alchemical tradition, to its eclipse during the Scientific Revolution, to its return today. He explains how the mechanistic worldview led to humanity's profound sense of alienation, for if the universe only functioned as a machine, there was no longer any room for genuine creativity or spontaneity. He shows how this isn't the case and how, even at the molecular level, natural systems engage in self-organization, self-preservation, and creative problem solving, mirroring the ancient idea of a creative intelligence that exists deep within the heart of nature. Revealing new connections between science, religion, and culture, Fideler explores how to reengage our creative partnership with nature and new ways to collaborate with nature's intelligence. (shrink)

Offers a thorough, multidisciplinary picture of the informational challenges of our media ecosystem, as well as collaborative strategies for addressing them.

A survey of arguments for and against the view that colors are physical properties.

INTRODUCTION Linguists who work within the tradition of transformational generative grammar tend to regard semantics as an intractable, perhaps ultimately ...

Colour has often been supposed to be a subjective property, a property to be analysed orretly in terms of the phenomenological aspects of human expereince. In contrast with subjectivism, an objectivist analysis of color takes color to be a property objects possess in themselves, independently of the character of human perceptual expereince. David Hilbert defends a form of objectivism that identifies color with a physical property of surfaces - their spectral reflectance. This analysis of color is shown to provide (...) a more adequate account of the features of human color vision than its subjectivist rivals. The author's account of colro also recognises that the human perceptual system provides a limited and idiosyncratic picture of the world. These limitations are shown to be consistent with a realist account of colour and to provide the necessary tools for giving an analysis of common sense knowledge of color phenomena. (shrink)