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 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 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)

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)

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)

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 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)

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)

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)

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

The world as perceived by human beings is full of colour. The world as described by physical scientists is composed of colourless particles and fields. Philosophical theories of colour since the scientific revolution have been primarily driven by a desire to harmonize these two apparently conflicting pictures of the world. Any adequate theory of colour has to be consistent with the characteristics of colour as perceived without contradicting the deliverances of the physical sciences. Given this conception of the aim of (...) a theory of colour, there are three possibilities for resolving the apparent conflict between the scientific and perceptual facts. The first possibility is to deny that physical objects have colours. Theories of this kind admit that objects appear coloured but maintain that these appearances are misleading. The conflict is resolved by removing colour from the external world. Second, it might be that colour is a relational property. For an object to possess a particular colour it must be related in the right way to a perceiver. One common version of this view analyzes colour as a disposition to cause particular kinds of perceptual experiences in a human being. Since the physical sciences deal only with the intrinsic properties of physical objects and their relations to other physical objects and not their relations to perceiving subjects, the possibility of conflict is removed. A third possible response to the conflict is to maintain that colour really is a property of external objects and that the conflict is merely apparent. Some theories of this form maintain that colour is identical to a physical property of objects. Others maintain that colour is a property that physical objects possess over and above all their physical <blockquote> 1 </blockquote> properties. Philosophical discussions of colour typically take the form of either elaborating on one of these three possibilities or attempting to show more generally that one of these three types of responses is to be preferred to the others.. (shrink)

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

An authoritative and accessible book by a qualified scientist, showing incredible proof of the mind-body connection. There is no longer any doubt that the way we think affects our bodies: countless scientific studies have shown this to be true. For former pharmaceutical scientist Dr David Hamilton, the testing of new drugs highlighted how profoundly the mind and body are connected. Time and time again, the control group of patients in drug trials improved at similar rates to those who actually (...) received the medicines. Astounded, Dr Hamilton decided to change the direction of his work to explore the relationship between the mind and the body. This bestselling acclaimed book was first published 10 years ago. In it, Dr Hamilton explores the effect of visualization, belief and positive thinking on the body, and shows how using our imagination and mental processes can stimulate our own defences and healing systems to combat disease, pain and illness. In this new edition, Dr Hamilton has added four new chapters to discuss the latest cutting-edge information and extraordinary new techniques. These include using imagery to stimulate the immune system - a method that can benefit cancer patients undergoing conventional treatment - effectively using the mind to speed up rehabilitation from stroke, and powerful visualization strategies to help facilitate recovery from injury and illness. (shrink)

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)

"Understanding Phenomenology" provides a guide to one of the most important schools of thought in modern philosophy. The book traces phenomenology's historical development, beginning with its founder, Edmund Husserl and his "pure" or "transcendental" phenomenology, and continuing with the later, "existential" phenomenology of Martin Heidegger, Jean-Paul Sartre, and Maurice Merleau-Ponty. The book also assesses later, critical responses to phenomenology - from Derrida to Dennett - as well as the continued significance of phenomenology for philosophy today. Written for anyone coming to (...) phenomenology for the first time, the book guides the reader through the often bewildering array of technical concepts and jargon associated with phenomenology and provides clear explanations and helpful examples to encourage and enhance engagement with the primary texts. (shrink)

In Being and Time, Heidegger explicitly defers any consideration of ourselves (Dasein) as embodied. I try to account for Heidegger's reluctance to talk about 'the body' in connection with his explication of Dasein, by arguing that doing so would be at odds with the kind of investigation his 'phenomenology of everydayness' is meant to be. That Heidegger omits discussion of the body in Being and Time might lead one to think of the human body in terms of the other categories (...) Heidegger deploys: readiness-to-hand and presence-at-hand (Being and Time) and biological organisms (Fundamental Concepts of Metaphysics). I argue that any such identification ought to be resisted, as these categories serve only to deprive our bodies of their specifically human dimension. Indeed, by surveying the failure of these categories as proper to the human body, we gain further insight into Heidegger's initial deferral: only given the existential analytic can one begin to offer a proper account of ourselves in bodily terms. (shrink)

A number of ways of taxonomizing human learning have been proposed. We examine the evidence for one such proposal, namely, that there exist independent explicit and implicit learning systems. This combines two further distinctions, (1) between learning that takes place with versus without concurrent awareness, and (2) between learning that involves the encoding of instances (or fragments) versus the induction of abstract rules or hypotheses. Implicit learning is assumed to involve unconscious rule learning. We examine the evidence for implicit learning (...) derived from subliminal learning, conditioning, artificial grammar learning, instrumental learning, and reaction times in sequence learning. We conclude that unconscious learning has not been satisfactorily established in any of these areas. The assumption that learning in some of these tasks (e.g., artificial grammar learning) is predominantly based on rule abstraction is questionable. When subjects cannot report the rules that govern stimulus selection, this is often because their knowledge consists of instances or fragments of the training stimuli rather than rules. In contrast to the distinction between conscious and unconscious learning, the distinction between instance and rule learning is a sound and meaningful way of taxonomizing human learning. We discuss various computational models of these two forms of learning. (shrink)

A number of ways of taxonomizing human learning have been proposed. We examine the evidence for one such proposal, namely, that there exist independent explicit and implicit learning systems. This combines two further distinctions, between learning that takes place with versus without concurrent awareness, and between learning that involves the encoding of instances versus the induction of abstract rules or hypotheses. Implicit learning is assumed to involve unconscious rule learning. We examine the evidence for implicit learning derived from subliminal learning, (...) conditioning, artificial grammar learning, instrumental learning, and reaction times in sequence learning. We conclude that unconscious learning has not been satisfactorily established in any of these areas. The assumption that learning in some of these tasks is predominantly based on rule abstraction is questionable. When subjects cannot report the “implicitly learned” rules that govern stimulus selection, this is often because their knowledge consists of instances or fragments of the training stimuli rather than rules. In contrast to the distinction between conscious and unconscious learning, the distinction between instance and rule learning is a sound and meaningful way of taxonomizing human learning. We discuss various computational models of these two forms of learning. (shrink)

Interpretations of Heidegger's Being and Time have tended to founder on the question of whether he is in the end a realist or an idealist, in part because of Heidegger's own rather enigmatic remarks on the subject. Many have thus depicted him as being in some way ambivalent, and so as holding on to an unstable combination of the two opposing positions. Recently, William Blattner has explained the apparent ambivalence by appealing to Kant's transcendental/empirical distinction. Although an ingenious reading of (...) Being and Time, there are a number of difficulties involved in cashing out its central claims. I argue that it fails, moreover, to capture Heidegger's avowed animus toward both realism and idealism. After criticizing Blattner's reading, I recount several features of Heidegger's ?existential analytic? of Dasein in Division I of Being and Time and connect them with his (slightly later) notion of world?entry. This latter notion provides a way of explaining how Heidegger retains a realistic conception of natural entities, while offering an overall view that cannot be identified with either realism or idealism. (shrink)

I might summarize this section by saying that the English tenses, according to this analysis, form quite a motley group. PAST, PRES and FUT serve to relate reference time to speech time, while WOULD and USED-TO behave like Priorian operators, shifting the point of evaluation away from the reference time. HAVE also shifts the point of evaluation away from the reference time, but in a more complicated way. And FUT, in contrast to PRES and PAST, is a substitution operator, putting (...) the reference time of its clause in the plate of the speech time of subordinate clauses. (shrink)

We analyze the effect of replacing several natural uses of definability in set theory by the weaker model-theoretic notion of algebraicity. We find, for example, that the class of hereditarily ordinal algebraic sets is the same as the class of hereditarily ordinal definable sets; that is, $\mathrm{HOA}=\mathrm{HOD}$. Moreover, we show that every algebraic model of $\mathrm{ZF}$ is actually pointwise definable. Finally, we consider the implicitly constructible universe Imp—an algebraic analogue of the constructible universe—which is obtained by iteratively adding not only (...) the sets that are definable over what has been built so far, but also those that are algebraic over the existing structure. While we know that $\mathrm{Imp}$ can differ from $L$, the subtler properties of this new inner model are just now coming to light. Many questions remain open. (shrink)

Objectives—To evaluate a departmental computer system.Design—a. Direct comparison of the time taken to use a manual system with the time taken to use a computer system for lung function evaluation, loan of equipment and production of correspondence. b. Analysis of the accuracy of data capture before and after the introduction of the computer system. c. Analysis of the comparative running costs of the manual and computer systems.Setting—Within a department of respiratory medicine serving a hospital of 1323 beds.Main Outcome Measures—a. Time (...) taken to perform functions with the assistance of computerised methods, in comparison to the manual method used alone. b. Accuracy of data capture. c. Relative running costs.Results—a. The computer system was significantly faster than the manual system for lung function evaluation, loan of equipment, and checking for overdue equipment. The production of correspondence was slightly slower with the computer. b. All outpatient episodes, but only 43 of 65 of inpatient episodes, were captured. Lung function and managerial report data were accurate using both manual and computerised methods. The manual system for equipment loans was inefficient, and use of the computer resulted in the recovery of 221 nebulisers. c. Development costs for 1988–1990 were high. Only £1200 to £1845 per year was recovered directly from staff time saved by the computer but larger savings resulted from changes in work practice. After 10 years the projected deficit is £10 000 per annum in running costs.Conclusions—In comparison with the manual methods, the computer system has shown significant advantages which provide accurate information, with significant favourable effects on working practices. In evaluating computer systems used in clinical practice it is essential to ensure that the projected work practice benefits are achieved without unacceptable costs in staff time, inaccurate data and high financial outlay. (shrink)