One way of conceptualizing community engaged teaching is as a mode of teaching that directly foregrounds engaging communities who are experiencing particular social realities that are theorized and discussed in classroom settings. Tracing the trajectory of community engaged teaching from the pedagogical paradigm of civil rights era Freedom Schools to contemporary manifestations of their legacy, the author offers two narrative accounts. The first is an account of the emergence of Freedom Schools as quintessential examples of community engaged teaching that exemplify (...) the character and aims of public philosophy as social praxis. The second is an illustrative account of the lessons to be drawn from the Freedom Schools by all who aspire to pursue community engaged teaching in a manner that extends their legacy. Ironically, the racist deployment of the system of education served as the impetus for what took shape as the Freedom Summer's emphasis on radical, liberation‐oriented, and mutually transformative modes of community‐engaged teaching. (shrink)
The prelims comprise: From Modernity to Enlightenment: The Historical Emergence of Liberalism A Genealogy of Race and its Intersections with Early Expressions of Liberalism Contemporary Egalitarian Liberalism and the Marginalization of Race The New Enlightenment: Race Consciousness in the Service of Social Justice Notes Bibliography.
In my dissertation, I develop the idea that Nietzsche's perspectivism constitutes a thesis on subjectivity, i.e., a thesis that asserts the indeterminate nature of both reality and the issue of human significance. Simply put, I contend that Nietzsche's perspectivism connotes a broad ranging anti-foundationalism that denies not only the reality of a fixed world of being, but also the idea that human significance is objectively defined in terms of a universal human ideal. ;In addition, I also argue that although Nietzsche (...) heralds the idea of subjectivity, in so far as he develops his perspectivism, he is himself unable to come to terms with it. More precisely, I contend that rather than overcoming a psychological need for objectivity, Nietzsche satiates this need by developing a naturalized account of existence, one that he ultimately appeals to as a means of justifying his own peculiar conception of human significance. ;Structurally, the insights of this project emerge as a consequence of three different discussions. The first is a preliminary discussion that sets the stage for an historical treatment of Nietzsche's perspectivism. Highlighting the fact that much of the contemporary focus on Nietzsche's perspectivism is motivated by a desire to establish the overall consistency of his thought, this first discussion explores the character and shortcomings of the conservative attempt to interpret Nietzsche's philosophy as wholly committed to truth and the radical attempt to interpret it as a complete abandonment of truth. ;Concentrating exclusively on the historical development of Nietzsche's perspectivism, the second discussion focuses on the shift from what first emerges as a very conservative thesis concerning the structure of cognition and the possibility of knowledge to what later emerges as a very radical and broad ranging anti-foundationalism. Highlighting the tension between the pluralistic implications of this perspectivism and the dogmatic nature of many other aspects of Nietzsche's thought, the third discussion explores the psychological underpinnings of Nietzsche's philosophical inconsistency. (shrink)