A manifestation of globalisation as an economic imperative has occurred at the national level in Australia.This manifestation is in the form of political policies, administrative practices and funding distribution ostensibly aimed at creating a more competitive national economy.Philosophy of Education, as a practice and product of some employees in the higher education industry in Australia, is being influenced by this manifestation of globalisation.Reflection on ways in which established concepts are being reshaped to suit the agenda of globalising political policies may (...) assist those engaged in philosophising about education to enhance their practice in ways they desire.It is argued here that such reflection should lead many academics in Australian universities to the conclusion that they should not undertake research and that research should not be part of the job specification for most academics employed in Australian universities.The argument in this paper is based on a set of epistemological assumptions about the nature of academic practices or traditions .Philosophy of Education is one such academic tradition or practice.A university may be conceived of as a community of academics engaged in a range of traditions or practices.A university may also be conceived of as a quasi‐governmental administrative entity employing workers to value‐add to customers intending to maximise personal economic rewards from future engagement in a more competitive national economy. (shrink)

A manifestation of globalisation as an economic imperative has occurred at the national level in Australia.This manifestation is in the form of political policies, administrative practices and funding distribution ostensibly aimed at creating a more competitive national economy.Philosophy of Education, as a practice and product of some employees in the higher education industry in Australia, is being influenced by this manifestation of globalisation.Reflection on ways in which established concepts are being reshaped to suit the agenda of globalising political policies may (...) assist those engaged in philosophising about education to enhance their practice in ways they desire.It is argued here that such reflection should lead many academics in Australian universities to the conclusion that they should not undertake research and that research should not be part of the job specification for most academics employed in Australian universities.The argument in this paper is based on a set of epistemological assumptions about the nature of academic practices or traditions.Philosophy of Education is one such academic tradition or practice.A university may be conceived of as a community of academics engaged in a range of traditions or practices.A university may also be conceived of as a quasi‐governmental administrative entity employing workers to value‐add to customers intending to maximise personal economic rewards from future engagement in a more competitive national economy. (shrink)

This paper examines two claims about the ontology of globalisation. First, it interrogates the claim that the contemporary phenomenon of globalisation is underpinned by the theoretical construct of economic and information-epistemic determinism, which has been developmentally significant in the North. The paper contends that this claim is likely to propagate some values that ought not to undergird the end-state vision of the prospective global village if the PGV is to be essentially conjunctive rather than essentially disjunctive. Second, the paper contends (...) that if a cohesive and egalitarian PGV is truly the end-point of the philosophy of globalisation, then the African socio-cultural values of a relational understanding of the self and universal brotherhood ought to be globally recognised and emphasised by the North as fundamental to the realisation of the vision of the PGV. The paper seeks to illustrate that if properly applied to the globalising process, these cultural values are ontologically conjunctive in the sense that they have the potential to promote the building of a cohesive and egalitarian global village, since they tend to encourage acceptance and co-operation among the different peoples of the world. Keywords Africa, culture, determinism, globalisation, philosophy. (shrink)

In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural phenomena, and (...) reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education. (shrink)

In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural phenomena, and (...) reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education. (shrink)

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers.

Current globalization has its predecessor in the global market of the 19th century. In that time, the main sign of globalization was de socialization of the economy. That globalization ended during World War I as a result of applying the liberal ideology of de socialization to an economy. An attempt to rebuild the global market after World War I led to the global economic crisis (1929 1932), which in Germany allowed Nazis to take over and finally led (...) to World War II. In result of this development after the war, the idea of a welfare state arose in Western Europe. However, the problems brought about by realization of this idea led to further globalization and consequently to the rebuilding of the global market. It is clear that current globalization rebuilds also the process of de socialization of the economy. It seems that this causes the repetition of radicalizations from left to right extremist movements. The current global economic crisis or the combination of energy and environmental crises could end the current globalization trend in the same way as it was brought to an end in the first half of the 20th century. (shrink)

Global income inequalities are met with increasing calls for direct supranational redistribution. This article argues that from the perspective of political feasibility, this approach should not be prioritised. We use the example of tax competition to show that supranational regulation that stops short of direct redistribution has better chances of being implemented. Moreover, as the case of tax competition illustrates, such regulation can help to shore up the capacity of nation states to redistribute internally, which indirectly tends to reduce global (...) inequalities, too. Against this background, we formulate the conditional subsidiarity principle of redistribution. It states that when the case for direct supranational redistribution is built on the alleged incapacity of the state to redistribute due to the pressures of globalisation, our first instinct should be regulatory reform in order to restore this capacity. Finally, the article asks whether two prominent proposals for global taxation – the global resource dividend and the financial transaction tax – pass the test of the conditional subsidiarity principle. (shrink)

This essay explores the matter of hegemony in the global system from the standpoint of global capitalism theory, in contrast to extant approaches that analyse this phenomenon from the standpoint of the nation‐state and the inter‐state system. It advances a conception of global hegemony in transnational social terms, linking the process of globalisation to the construction of hegemonies and counter‐hegemonies in the twenty‐first century. An emergent global capitalist historical bloc, lead by a transnational capitalist class, rather than a particular nation‐state, (...) bloc of states, or region, is pursuing a hegemonic project. The US state is seen as the point of condensation for pressures from dominant groups to resolve problems of global capitalism. US‐led militarisation is a contradictory political‐military response to the crisis of global capitalism, characterised by economic stagnation, legitimacy problems and the rise of counter‐hegemonic forces. (shrink)

The pace of globalisation has quickened considerably in the last ten to fifteen years. The process has yielded benefits but also resulted in conflicts. The benefits would be enhanced if the conflicts could be resolved. One source of conflicts is the desire to maintain cultural identity. Can Confucianism contribute to the working out of a universal global justice that can help resolve conflicts, particularly conflicts of cultural identities? Can it be part of the globalisation process without sacrificing its cultural identity? (...) I argue that it can on both counts and thus it is neither a villain blocking the progress of universal justice, a necessary condition for conflict-free globalisation, nor a helpless victim of that progress. (shrink)

The concept of ‘globalisation’ increasingly dominates economic and political debate in the 1990s. However, despite a profusion of commentaries and case studies on aspects of ‘globalisation’ such as ‘Japanisation', ‘Americanisation', ‘McDonaldisation’ and, of course, global information technologies, there are few radical interrogations of the notion of ‘globalisation/internationalisation’ and little discussion of the theoretical implications of recent changes in the global political economy. The central argument of this paper is that in order to make sense of these developments a broad focus (...) is required which begins by conceptualising the changing nature of relations between national states in the global economy and concludes by understanding these relations in class terms. This is not simply to restate the importance of an international relations or international political economy ‘dimension', since these ‘disciplines’ fail absolutely to relate ‘interstate’ restructuring to the re-composition of class relations. Rather, the aim of the paper is to prompt a more general theoretical reorientation towards understanding the process of international restructuring as one undertaken by national states in an attempt to re-impose tighter labour discipline and recompose the labour/capital relationship. My starting point, therefore, is that global capitalism is still structured as an antagonistic state system, and that many of the changes which characterise the global political economy are introduced by states in an attempt to solve problems that have their roots in labour/capital conflict. In summary form, the paper concludes that the concept of ‘globalisation’ obscures more than it reveals and that Marx's understanding of the relationship between labour, capital and the state remains a more productive starting point for analysing contemporary global processes. (shrink)

This paper intends to explore an aspect of Blumenberg’s metaphorology as memory of mankind and the ethical commitment derived from it. It is seen as the culmination of the fight that the human being maintains against the senselessness of reality. It manifests itself and it is perceived by a human being as theimmensurability of world time and life time (i.e. that the human being is born and dies), that impedes the human being from having all of the world i.e. the (...) satisfaction of its infinite desires. In the fight against finity technology and money play a vital role. They have in common the power to enable an expansion of human capacities over the boundaries of factual existence: through technology and money the human being can do more or, do the same in less time. That is: tobring closer life time and world time. But in this process the instrumental character of technology and money causes homogenisation in the societies where they thrive. That’s one of the characteristics of globalization. This homogenisation is to be understood as the forgetting of other essential possibilities of the human creation of meaning. Thus, what technological and monetary processes construct on one side, come to be destroyed on the other side. Blumenberg’s metaphorology is the adequate response: it is understood both as the self-consciousness of the process of reason in its making sense of the universe, and as an “ideal store” of everything the human being has come to make in this process. (shrink)

There is a lot of talk around about Globalisation and its mana-like benefits; indeed, there are many, in areas such as the spread of communication capabilities, social media, and wider distribution of goods in the free trade marketplace that in previous decades were ‘protected’ by exorbitant excise tariffs, licensing restrictions, and low turn-overs. Since Weber, Robertson, Wallerstein, Appadurai, Tambiah et al, there has been much theorizing on the inevitability of Globalisation and its neat corollaries, Free Trade, Liberalisation, Parallel Modernities, and (...) Economic Rationalism. Yet, Globalisation has both its protagonists and antagonists alike. The paper focuses on case studies from the Indian-end, impelled by the question: in what ways has Globalisation benefited and hurt India’s economy, the slow growth and periodic stagnation of its capabilities, the stability of the nation and its people? As part of the reciprocal deal on Liberalisation, Free Trade agreement has enabled myriads of TNCs with to reign in large Western capital-investment and start-up industrial bases, which have undoubtedly helped push India to becoming the third largest world economy. However, the encroachments of TNCs and their impact on agro-economics, biodiversity, the plight of farmers, the further disenfranchisement of numerically small from a share in the national weal, the uneven regional deliverance from poverty, malnutrition, the disproportionate gender-ratio, rural illiteracy among the neglected, and other fall-outs, have worried critics of India’s ‘easy ride’ on the highway of Globalisation. The arguments will be developed extensively with illustrations. (shrink)

Not so long ago, it seemed the intellectual positions on globalization were clear, with advocates and opponents making their respective cases in decidedly contrasting terms. Recently, however, the fronts have shifted dramatically. The aim of this publication is to contribute philosophical depth to the debates on globalization conducted within various academic fields – principally by working out its normative dimensions. The interdisciplinary nature of this book’s contributors also serves to scientifically ground the ethical-philosophical discourse on global responsibility. Though (...) by no means exhaustive, the expansive scope of the works herein encompasses such other topics as the altering consciousness of space and time, and the phenomenon of globalization as a discourse, as an ideology and as a symbolic form. (shrink)

This pioneering book delivers a systematic account of agonistic democracy, and a much-needed analysis of the core components of agonism: pluralism, tragedy, and the value of conflict. It also traces the history of these ideas, identifying the connections with republicanism and with Greek antiquity. Mark Wenman presents a critical appraisal of the leading contemporary proponents of agonism and, in a series of well-crafted and comprehensive discussions, brings these thinkers into debate with one another, as well as with the post-structuralist and (...) continental theorists who influence them. Wenman draws extensively on Hannah Arendt, and stresses the creative power of human action as augmentation and revolution. He also reworks Arendt's discussion of reflective judgement to present an alternative style of agonism, one where the democratic contest is linked to the emergence of a militant form of cosmopolitanism, and to prospects for historical change in the context of neoliberal globalisation. (shrink)

Since the beginning of the 21st century, globalization has become a central theme in the humanities. The increasing globalization of discourses in the humanities can already be observed in the 20th century. Within philosophy, the globalization of the thematic framework has been promoted in particular by the World Congresses of Philosophy since 1900. Stimulated by these developments, histories of different philosophies have emerged worldwide in many different languages. In addition, global histories of philosophy have increasingly been written (...) since the beginning of the 21st century. This paper concludes by presenting the approach of a transformative phenomenology as a way of dealing with this thematic diversity in philosophy today. (shrink)

This presentation examines globalisation’s homogenising effects that negate the construction of a world in common, or mondialisation, which in turn is linked to the ineffectiveness of classic vitalistic criticisms of capitalism. The need to find an alternative critique that can also take into account the role of technology at the global level in transforming power relations is then addressed. To this end, globalisation is distinguished from liberalisation, internationalisation, modernisation and universalisation in terms of spatio-temporal deterritorialisation and its engine room of (...) relations of power/technoscience. For this reason, the mode of critique of critical history is advocated because it seeks to make the will to know that drives technology conscious of itself as a problem. Critical history thus serves to illuminate the parallel changes in power relations that technology engenders and, secondly, to articulate their ambiguous effects on ethico-political subjects whose subjectivity is framed against relations of power/technoscience. On this understanding, critical history reveals the contingency of globalisation and acts as a hedge against it, or as a long-term investment in mondialisation. (shrink)

The text is the editor’s introduction to the articles of this scientific journal Philosophy. Sociology, thematically divided into four sections: Philosophy of Technology and Ethics of Technology, Social Philosophy and Philosophy of Communication, Philosophy of Art and Art Communication, Phenomenology and Existential Philosophy. This article also aims to problematise the concepts of culture and technology and present one of the conceptual approaches when considering cultural and value differences in the conditions of technological globalisation. From the author’s perspective, although technology provides (...) tools for effective human activity and technological progress influences different societies and their interactions, technological solutions alone cannot eliminate or neutralise the cultural, mentality, moral, or simply value differences of different societies. (shrink)

Terrorism, ethnocentrism, religious tension, competition over limited resources, war - these are just a few of the problems and challenges that have emerged in today's global economy. Globalization both implies and requires economic interdependence; and this should bring with it a heightened sense of the interconnectedness of the participating societies. But unfortunately, as recent events indicate, rather than our having formed a global community, today's society is more fragmented than ever. In light of this, education faces some formidable new (...) challenges. How do we prepare future citizens for the world they will live in? How do we teach future generations to embrace the paradox of accepting the value of multiculturalism despite the conflicts it has produced? How do we instill religious tolerance in a time when fundamentalism has become inextricably tied with terrorism? How do we promote economic growth in the face of overpopulation and its depletion of resources? The authors of this collection of essays explore these and related challenges, and they suggest some novel ways of dealing with them. (shrink)

This article contributes to the study of the globalization of science through an analysis of Ahmed Cevdet's nineteenth-century translation of the sixth chapter of Ibn Khaldun's (d. 1406) Muqaddimah, which deals with the nature and history of science. Cevdet's translation and Ottomanization of that text demonstrate that science did not simply originate in Europe to be subsequently distributed to the rest of the world. Instead, knowledge transmitted from Europe was actively engaged with and appropriated by scholars, who sought to (...) put that material within their own cultural context in a manner that could serve their own intellectual and practical needs. Cevdet's case is particularly interesting because it demonstrates that (1) Islamic conceptions of human nature, the soul and the nature of knowledge provided particularly fertile soil in which empiricist and positivist traditions could take root, and (2) aspects of modern science – specifically its ostensive separation from metaphysical debates – made it more attractive to Islamic theologians than was, for example, the work of Aristotelian philosophers. Through an exploration of Cevdet's career and a close analysis of his historiographical treatment of Ibn Khaldun's account of sciences, this article foregrounds the agency of non-Europeans in the late nineteenth-century circulation of scientific knowledge. (shrink)

Confronts globalization and technology from philosophical perspectives.

This essay is a contribution to a symposium on Madhav Khosla’s important book, India’s Founding Moment. It uses the book to reflect on the relevance of the story of the Indian founding to constitution making around the world in the twenty-first century. It explores this question through three themes that run through the book: people and process; the substance of constitutions; and global influences. In conclusion, I suggest that the principal value of the Indian example lies in its emphasis on (...) the development of a democratic people through the principles and processes for which a democratic constitution provides. The direct applicability of the Indian example should not be overstated, however. In matters of important detail, it was necessarily anchored in the particularities of the Indian case, including the nature of the societal divisions as they had evolved under colonial rule, attracting substantive constitutional solutions that would not necessarily be applicable elsewhere. The world of constitution making has moved in in 70 years, moreover, as might be expected. Many of the challenges for constitution making now reflect both the possibilities and the pathologies of post-modernity, to which the Indian founding provides at best a general guide. (shrink)

Globalization was just emerging but did not really take shape during Karl Marx's time. In fact, both Karl Marx and Engels predicted the trend of globalization but did not really live in such a time. Therefore, globalization is still a new issue and a new research area for Marxist philosophy today. Based on the distinctions between some important concepts such as globalization and modernization, this paper probes the problems concerning the development of modernity theory, social morphology (...) and civilization theory, and the Marxist theory of values raised in the process of globalization. The paper also explores some theoretical issues concerning the socialist modernization with Chinese characteristics in the Marxist philosophy, and contemplates possible research areas, angles and methods of Marxist philosophical research in the global era. (shrink)

In present global period, what help men to overcome difficulties, challenges, to emancipate them from defiance and suffering of their life, to meet their long-term needs of very day live are not only economy, modern technique and high technology, but including philosophy. Philosophy helps men to find out the key not only for all-time challenges, but also for brand new problems caused by process of globalization. Philosophy either helps men to realize their real status, to have worthy life-style of (...) human or helps them to decide purpose and ideal of their life; those in turn take part in changing reality in order just to serve them. In addition, in present global period, philosophy also assists men in choosing correct orientation for their action, to consolidate their determination in action, as well as to evaluate accurately current changes and to give them suggestion of how to go and what direction to solve problems facing their life. In the process of Doi Moi in Vietnam today, philosophy has been realizing such enormous roles. (shrink)

The history of ideas is an interdisciplinary field that began as an offshoot of the history of philosophy and was transformed by notions of perspective and cultural context drawn from the tradition of historical studies. The result is the practice of intellectual history, which has been carried out between the poles of inquiry commonly known as internalist and externalist, corresponding to mental phenomena and collective behavior in cultural surroundings. These are not opposed but rather complementary methods, and intellectual history may (...) be seen as the inside of cultural history and cultural history as the outside of intellectual history, the intellectual historian's task being to bring the two into alliance. (shrink)

Corporative global media cannot be an instrument of the culture of peace, because they have made widespread individualistic values of the consummative society. Through their symbolic power, they successfully dominate over every sphere of existence of a society: politics, economic life, social ties, national culture, human communication and private life. Traditional media could not be a factor in the promotion and development of culture of peace, simply because they are proponents of corporative economic and political interests. It is in the (...) interest of citizens to counter the activities of “rapacious capitalism” (SCHMIDT 1998), of local comprador political and economic elites, and the practice of robbery of their work; to bridle the proliferation of weapons and acts of aggression. (shrink)

This new edition of _Philosophy of Education: The Key Concepts_ is an easy to use A-Z guide summarizing all the key terms, ideas and issues central to the study of educational theory today. Fully updated, the book is cross-referenced throughout and contains pointers to further reading, as well as new entries on such topics as: Citizenship and Civic Education Liberalism Capability Well-being Patriotism Globalisation Open-mindedness Creationism and Intelligent Design. Comprehensive and authoritative this highly accessible guide provides all that a student, (...) teacher or policy-maker needs to know about the latest thinking on education in the 21st century.'. (shrink)