Philosophers of education have always been interested in epistemological issues. In their efforts to help inform educational theory and practice they have dealt extensively with concepts like knowledge, teaching, learning, thinking, understanding, belief, justification, theory, the disciplines, rationality and the like. Their inquiries have addressed issues about what kinds of knowledge are most important and worthwhile, and how knowledge and information might best be organised as curricular activity. They have also investigated the relationships between teaching and learning, belief and opinion, (...) knowledge and belief, and data and information. For some a key issue has been how students can become autonomous knowers. This issue has often been bound up with questions about what count as appropriate standards for reasonableness or rationality, and the conditions under which we can properly regard understanding as having occurred. During the past decade renewed interest has been shown in what is involved in becoming an authority, expert or competent performer in a given area of knowledge, as well as in how we evaluate and critique different or competing beliefs, theories, points of view or paradigms. (shrink)

Digital technology is transforming life and is beginning to have a profound effect on individual psychic life and the wider social milieu. This article seeks to understand the nature of the new technology and its implications for personal life, culture, and education. The scene is set by comparing the introduction of printing to the revolution inaugurated by digital technology. This new age is often called “postmodern,” and some of the characteristics of the age suggested by Lyotard, Baudrillard, McLuhan, and others (...) are identified. The cultural impact of technology, according to Heidegger, is outlined, together with the interpretation in terms of digital technology proposed by Dreyfus and Spinosa. This is illustrated with examples and compared with the position of other thinkers. Finally, the consequences for education, including universities, are presented, and some proposals for approaches to education in terms of meaning, embodiment, and teacher-student relationship are considered. (shrink)

Should a society oriented towards justice provide parents with the possibility of enhancing their children's genes? The opposing arguments of authors in the Rawls School and of the theorist of communicative action, Jürgen Habermas, are analysed in terms of their key concepts. Their positions are then assessed from the point of view of the principles of the pedagogical task to educate towards autonomy under conditions of asymmetry. They each call for respect both of children's difference and of their dependence, and (...) they ask for parents to moderate their expectations. In the light of this, Habermas's critique of genetic intervention, based on a Kantian understanding of autonomy as the capacity to be moral, on Kierkegaard's concept of being able to be oneself, and on respect for finitude, is here to be justified. (shrink)

The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures, and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious effects of the colonisation of (...) the lifeworld, further constraining human autonomy and undermining the meaningfulness of the lifeworld by expanding the technological control and manipulation of humanity. It will be argued that these opposed positions are grounded in fundamentally different understandings of the consequences of scientific and technological advance. On one level, the transhumanists remain confident that the lifeworld has within it the resources necessary to find meaning and purpose in a society deeply infused by genetic technology. Habermas disagrees. On another level, the difference is articulated by Horkheimer and Adorno in Dialectic of Enlightenment, primarily by challenging what may be understood as a Baconian faith in science as a project for the domination of nature. While the transhumanists broadly embrace this faith, Habermas returns to something akin to Horkheimer and Adorno’s pessimistic scepticism. (shrink)