Žižek

In 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.), International Handbook of Philosophy of Education. Springer Verlag. pp. 457-469 (2018)
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Abstract

The Slovenian philosopher and psychoanalyst Slavoj Žižek mainly refers to concepts taken from Hegel’s idealism and Lacan’s psychoanalysis, and rarely takes a direct account of educational issues. Nonetheless, he is dealing with important pedagogical concepts; therefore, his work should be taken up as a provocative ‘interruption’ in the field of pedagogy and educational philosophy. His ‘negative’ thinking of subjectivity results, amongst other things, in a critique of how concepts like learning or knowledge are shaped by the current politics of education. The ‘expertise’ granting a rational and transparent handling of educational processes and likewise the transformation of the educational system are challenged by the insight that the back side of this may be called ‘excess’ or ‘madness’. This flipping perspective coincidentally reveals the ideology we take part in, precisely because it organises our desire and behaviour. But instead of leading to a dead-end, new prospectives for ‘emancipation’ are emerging here, not intimately tied to the ‘enlightenment’ any more, but to a critical stance under conditions of subjectivity in antagonistic, paradox socio-symbolic orders.

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