Translation theory has faced criticism from professional translators for adopting an ivory tower stance to the ‘real world’ challenges of translation. This article argues that a case can be made for considering the challenges of translation as it takes place in the school classroom. In support of such an argument the pedagogue as translator is seen to occupy a pivotal position, such that the insights from translation theory, understanding translation as an inter-linguistic act, can be combined and bridged with the (...) burgeoning field of translation pedagogy, focusing on how the practice of (inter-linguistic) translation might be taught and learned in the school classroom. Extending the sphere of influence of translation, it is argued that the pedagogue as translator is concerned with teaching pupils in the classroom how to engage in making meaning in their respective subjects. This requires acts of translation from and with something heard or seen with respect to the subject concerned, in order to make into personal knowledge. After an initial presentation of a particular understanding of translation theory inspired by Walter Benjamin's famous essay on ‘The Task of the Translator’, examples of bridging are presented in the teaching of translation skills in two classroom subjects: teaching English as a foreign language and teaching natural science. (shrink)

Humans can follow different social learning strategies, sometimes oriented toward the models’ characteristics. The goal of the present study was to explore which who-strategy is preferentially followed in the technological context based on the models’ psychological characteristics. We identified three potential who-strategies: Copy the pedagogue, copy the engineer, and copy the friend. We developed a closed-group micro-society paradigm in which participants had to build the highest possible towers. Participants began with an individual building phase. Then, they were gathered to discuss (...) the best solutions to increase tower height. After this discussion phase, they had to make a new building attempt, followed by another discussion phase, and so forth for a total of six building phases and five discussion rounds. This methodology allowed us to create an attraction score for each participant. We also assessed participants’ theory-of-mind skills, technical-reasoning skills, and prosocialness to predict participants’ attraction scores based on these measures. Results show that we learn from engineers because they are the most successful. Their attraction power is not immediate, but after they have been identified as attractors, their technique is copied irrespective of their pedagogy or friendliness. These findings open avenues for the study of the cognitive bases of human technological culture. (shrink)

Returning to the origins of education, Becoming Pedagogue explores its role in today's society by reuniting philosophy with pedagogy. It investigates the aesthetics, ethics and politics of childhood, education and what a teacher really does, enabling educators to define and perform their profession as per its historical and intellectual roots. Reflecting on the practice, science and knowledge-tradition of pedagogy as well as abstract and formalist discourse at all levels, Olsson's work evokes real and free aspects of educational experiences and events. (...) Through a close reading of French philosopher Henri Bergson's major works, historical and contemporary pedagogical resources as well as the pedagogy developed in the early childhood centres in Reggio Emilia, Italy, it develops a critical-cum-creative methodology that both analyses the present educational situation as well as creates new pedagogical alternatives. Using brand new perspectives as well as practical examples of what teachers do, Becoming Pedagogue will provide students, educators and researchers tools for critiquing simplified ideas of what a teacher is as well as giving them inspiration to experiment with alternative ways of teaching. (shrink)

Nick Peim has recently revisited the work of Walter Benjamin; specifically his famous essay on art and mechanical reproduction. In this reply, I too draw upon the inspiration of Benjamin to extend the argument to the question of experience and what might count as knowledge, both in a philosophical sense and also in terms of the curriculum. To exemplify my argument I draw upon the topics of prostitution, gambling and the urban. They were all central to Benjamin's unfinished work 'The (...) Arcades Project'. (shrink)

Presenting an analytical and critical study of the contemporary adult educator, Paulo Freire, this book deals with all aspects of his thought, placing at the centre of consideration his educational philosophy.

In his study “On the Concept of Irony” Kierkegaard characterizes irony several times as pedagogue. This alludes to Galatians 3,24f., according to which the law has been a pedagogue (‘Zuchtmeister’ in the relevant German translation, Luther 1984) in relation to Christian faith, and alludes further to the three uses of thelaw in Protestantism. Presented on this background the pedagogue becomes an important figure for the interpretation of irony and its negative dialectics in philosophy, religion and art. Drawing attention to the (...) pedagogue in the emphatic sense might be helpful for a reading of Kierkegaard’s writings (both the pseudonymic and the edifying works) as well as for a genealogy of negative dialectics with all its modern and contemporary actualizations, e.g. in Adorno’saesthetical theory or in Danto’s considerations concerning art and philosophy after Duchamp. (shrink)

Professeur célèbre, reconnu comme un maître, Heidegger s'est pourtant toujours voulu un simple enseigneur, soit un maître sans doctrine, qui n'en est pas moins un maître de lecture et, finalement, un maître d'école, dont la tâche consiste à apprendre les éléments à partir desquels tout s'apprend. Enseignant précisément ces rudiments, à savoir apprendre à écouter d'une part - c'est-à-dire apprendre à dialoguer, donc apprendre à lire et, par là même, apprendre à penser - et apprendre ce qu'apprendre veut dire de (...) l'autre -à savoir prendre connaissance de ce que nous portons en nous, en sorte qu'apprendre, c'est enseigner, et cela parce qu'enseigner, ce n'est ni plus ni moins qu'apprendre -, philosophe, Heidegger apparaît tout autant comme un pédagogue. A well-known professor, acknowledged as a master, Heidegger always took himself but for a mere pedagogue, i.e. a doctrineless master who still remains a master in teaching how to read and, when all is said, a school master whose task, however consists in nothing more than teaching the element wherefrom everything should be learnt. Precisely teaching those rudiments, i.e. on the one hand, teaching how to learn dialogue, hence to learn how to read, hence to learn how to think - and, on the other hand, to learn how to learn means about the other person, i.e. knowing how to come into close touch with what we carry within ourselves, hence learning is teaching since teaching is nothing more or less than learning : Thus Heidegger is also altogether a pedagogue. (shrink)

Ovaj tekst, kao nastavak našega promišljanja o dispozicijama za pedagogično djelovanje, kritička je refleksija vlastite profesionalne svakodnevice u kojoj detektiramo brojne dileme vezane za svrhu pedagoške profesije. Točke prijepora, poput – biti neutralna ili angažirana, graditi distanciran ili prisan pedagoški odnos, prioritizirati vlastitu ili tuđu dobrobit, odbijati ili prihvaćati sukob kao potencijalni agens promjene – izmještamo iz hodnika, predavaonica i učionica u kojima bivamo te, izlazeći time iz komforne zone nepromišljanja o njima, apostrofiramo ambivalentnu pojavnost dihotomije javno–privatno u skrivenome kurikulumu (...) tih prostora. Promatrajući dispozicije kao za autonomno pedagogično pedagoško djelovanje prediktivna uvjerenja i osobine razvijajućega karaktera, u radu zagovaramo napuštanje shvaćanja pedagoginja kao neutralnih profesionalki apstrahiranih od osobnih uvjerenja, kvaliteta i ograničenja te u fokus stavljamo etičnost, refleksivnost i autentičnost kao temeljne dispozicije za pedagogično djelovanje usmjereno k podupiranju mogućega i transformativnoga u pedagoškome odnosu. Rad zaključujemo promišljanjem odgovornosti studijā pedagogije i samih pedagoginja za kultiviranje opisanih dispozicija. This text, as a continuation of our reflections on dispositions for pedagogical practice, is a critical reflection on our everyday working life, in which we detect numerous dilemmas related to the goal of the pedagogical profession. We move points of contention – such as being neutral or engaged, building a distanced or close pedagogical relationship, prioritising one’s own benefit or that of others, rejecting or accepting conflict as a potential agent of change – out of the halls and classrooms in which we spend time and, breaching the comfort zone of not thinking about them, accent the apparently ambivalent dichotomy of public and private in the hidden curriculum of these spaces. By conceptualizing dispositions as evolving predictive beliefs and personal traits, the paper advocates abandoning the view of pedagogues as neutral professionals devoid of personal beliefs, qualities, and limitations, instead focusing on ethics, reflexivity, and authenticness as the basic dispositions for pedagogical practice directed towards supporting the possible and transformative in the pedagogical relationship. The paper concludes with a consideration of the responsibility of pedagogy programmes and pedagogues themselves in cultivating the aforementioned dispositions. (shrink)

This article looks at some similarities and differences between key elements of Karl Marx's critique of capital and John Dewey's philosophy of education, both substantively and methodologically. Substantively, their analyses of the relation between human beings and the natural world—what Marx calls concrete labour and Dewey generally calls action—converge. Similarly, methodologically they converge when looked at from the point of view of their analysis of the relation between earlier and later forms of life. In Marx's case, it is his comparison (...) of the relation between capitalist society and earlier societies. In Dewey's case, it is his comparison of the relation between adult experience and childhood experience. Dewey's practical realization of his distinction of adult and childhood experience in the creation of a materialist curriculum embodied in the Dewey laboratory school in Chicago (of which Dewey was director from 1896 to 1904) also accords in many ways with Marx's theory of concrete labour. On the other hand, their analyses diverge substantively when viewed from the point of view of their critique of capitalist society; Marx united concrete labour with his concept of abstract labour to provide a basis for criticizing modern society on its own terms rather than in terms of Dewey's concept of a cultural lag. The divergence is explained by their divergent methodologies in analyzing modern capitalist society. Despite this difference, the article concludes that critical pedagogues would do well to incorporate Dewey's materialist curriculum into their own practices—with modifications. (shrink)

This article takes its point of departure in a stance found among practitioners – including teachers, preschool teachers, kindergarten pedagogues and other welfare professionals – in which theory is considered abstract and thus irrelevant to or unhelpful in their daily work. In exploring the backgrounds of this stance, I address the issue at two levels: one that focuses on the professional identities, cultural logics and communicative norms of kindergarten staff groups in their actual, contemporary context; and another that focuses (...) on aspects connected to the reception of Donald Schön’s concept of ‘the reflective practitioner’. The analytical and methodological perspectives in the article are informed by the anthropology of education; specifically, by focusing on meaning-making processes and their consequences. In my approach to the concept of the reflective practitioner, I use a Bourdieu-inspired perspective; here, the social actor’s practical sense and tacit knowledge are related to questions of power and other actors’ strategies for positioning themselves within a social space. In doing so, they produce professional identities, ideals of communication, and colleague relationships. Here, the point of departure is that questions concerning ‘reflective practitioners’ and ‘tacit knowledge’ cannot rely solely on theoretical arguments but should be empirically informed by studies of practices as they unfold in pedagogical institutions. This article analyses the field by investigating these concepts and examining the cultural logics that make such interpretations possible and meaningful. Furthermore, I point to a problematic aspect of Schön’s work with regard to his empirical basis, which demands a particular focus on the historical effect of ‘the reflective practitioner’ concept as a symbolic marker of identity in the cultural logic of the pedagogical field. I also address how this logic considers practice to be the exponent of all that is good, meaningful and correct. From my analysis, I develop the concept of ‘the reflective methodologists’ to describe a professional identity and practice that relies on the critical examination of specific actions instead of ‘tacit knowledge’. (shrink)

Na tragu pitanja o tome što znači biti plesni pedagog, cilj ovoga rada bio je ispitati neke odrednice profesije plesnog pedagoga te prikazati način na koji plesni pedagozi progovaraju o onom ‘pedagoškom’ u svojoj profesiji. Primjenom kvalitativnog istraživanja te metodom dubinskog intervjua s plesnim pedagozima koji djeluju u različitim područjima odgojno-obrazovnog i umjetničkog rada, nastojalo se je opisati i analizirati područje njihova rada, odgojnog djelovanja te odgojne vrijednosti koje oni u svome radu afirmiraju. Temeljem kvalitativne analize podataka i primjenom interpretativne (...) fenomenološke analize u bogatom empirijskom narativu identificirano je pet tema: poimanje plesa kao dimenzije umjetničkog i odgojnog djelovanja, odrednice pedagoškog rada, značenje pedagoške uloge, transformacija umjetničke prakse u pedagošku praksu i posebnost odgojno-obrazovne metode. Rezultati istraživanja govore o tome kako plesni pedagozi doživljavaju i tumače svoj pedagoški rad – prije svega kao odgojni rad u kojemu se događa spoj umjetnosti i pedagogije pri čemu je naglašeno njihovo pedagoško umijeće kao neraskidivi dio profesionalnog habitusa plesnog pedagoga. Following the question of what it means to be a dance pedagogue, the aim of this paper was to examine some determinants of the profession of dance pedagogue and to establish the meaning and understanding of the way dance pedagogues speak about the ‘pedagogical’ in their profession. By applying qualitative research and the method of in-depth interviews with dance pedagogues who work in different fields of education and art, we tried to describe and analyse the area of their work, their educational activities, and values they promote in their work. As a result of the qualitative analysis and the interpretative phenomenological analysis of the rich narratives, we have identified five topics: the notion of dance as a dimension of artistic and educational activity; the determinants of pedagogical work; the meaning of pedagogical role; the transformation of artistic practice into pedagogical practice; the distinguishing characteristic of the educational method. The results point to the conclusion that dance pedagogues see their work as a primarily educational work that combines art and pedagogy. The pedagogical knowledge of the dance pedagogues is an inseparable part of their professional habitus. (shrink)

This article takes as its starting point the commonplace that Rousseau’s Emile enabled his contemporaries to discover not only childhood but physical education. Focused on what the pedestal erected for Jean-Jacques somewhat overshadows, a brief historiographic overview and a survey of some major writings on education before Rousseau (by the Abbot Fleury, John Locke, Jean-Pierre de Crousaz and Charles Rollin) will show that the ideas defended by the writer were not innovative in the slightest. But also, and this seems far (...) more important, that these ideas took place in a particular context : the mid-eighteenth century dispute between pedagogues and physicians over the body of the child, which resulted as much from the medicalization of pedagogy as from the educationalization of medicine, at a time when the boundaries between disciplines had not yet been defined. In the context of the ascension to power of physicians, reinforced by the first statistics on child mortality, as will be suggested in conclusion, Rousseau’s advocacy for corporal education gave the initiative back to the pedagogues. (shrink)

Ce livre retrace la vie et l’activité éducative de Marie Souvestre, qui crée durant la seconde moitié du XIXe siècle deux établissements d’enseignement non confessionnels destinés à accueillir des jeunes filles en internat. Avec Caroline Dussaut – dont on sait peu de choses – elle fonde le premier, baptisé « Les Ruches », à Avon (Fontainebleau). Cette institution novatrice, réservée à des élèves non françaises, est dirigée par les deux femmes de 1864 à 1883. Après sa rupture – à la (...) fois amour... (shrink)

Este texto reflete sobre possibilidades de educação estética na universidade como necessidade premente à formação inicial de docentes, mais especificamente de pedagogos, no sentido da ampliação e do aperfeiçoamento de sua percepção estética, aliadas ao desenvolvimento de uma postura atenta aos contextos sócio-históricos vivenciados. Nessa direção, problematiza sobre quais dispositivos pedagógicos podem ser acionadores de impulsos lúdicos na formação de docentes, sob a luz das concepções de Schiller. Dentre outras contribuições teóricas, o texto cita ainda Freire, que tece importantes considerações (...) sobre as relações entre estética e ética na formação de professores, e que, a nosso ver, o aproxima das ideias de Schiller; Snyders, que trata do espaço universitário como locus privilegiado para se gerar a alegria cultural, energia necessária à aprendizagem diversificada e enriquecedora do repertório científico-cultural dos estudantes; Moraes e Therrien que refletem sobre a necessidade de ampliação do repertório cultural dos docentes; e Moura que aponta à maleabilidade pedagógica do professor como exigência de um perfil flexível e complexo. O trabalho constitui um estudo bibliográfico imerso no campo da filosofia da educação, guiado, entretanto, por reflexões amparadas em experimentações estético-pedagógicas vivenciadas, em processos de formação inicial docente, no âmbito de uma universidade pública estadual brasileira. Com o estudo, infere-se que à universidade cabe o papel decisivo de garantir e estimular o acesso a experiências estéticas que tanto ampliem o repertório artístico-cultural de estudantes como também neles favoreça a criação de impulsos lúdicos, tornando-os mais perceptivos e criativos, sendo que isso se materializará por meio de proposições curriculares de cada curso, aliadas às condições estruturais concretas dessa universidade. Palavras-chave: Educação estética. Impulsos lúdicos. Universidade. Formação de docentes. Pedagogia. (shrink)

This book explores the lived experiences of six African American female mentors working with African American female youth. Through philosophical and pedagogical lenses, Gamble-Lomax brings new understanding to African American female experiences and how they connect to today’s educational climate.

This book explores the lived experiences of six African American female mentors working with African American female youth. Through philosophical and pedagogical lenses, Gamble-Lomax brings new understanding to African American female experiences and how they connect to today’s educational climate.

The fact that humans are responsible for climate change is certain. But the meaning of the fact of human responsibility is not disclosed by stating the fact: there is a distinction between the two principles, de facto and de jure, the right to state a fact and the right to assert the meaning of the fact. This distinction must be preserved in order that humans may interpret the nature of our responsibility, as a form of justice. In fact, the nature (...) of human responsibility can never be exhaustively determined. To recognise the fact of human responsibility for climate change may only lead us to acknowledge that climate change coincides with the plundering and exploitation of the earth as a natural resource, together with the industrial pollution which fouls our atmosphere. It is something else again to know precisely what must be done, how to think and write and interpret the science, or even what can be achieved before it is too late to prevent the worst effects of global warming. In this essay I analyse the central claims of proponents of the idea of the Anthropocene, arguing that they are arrogant and perhaps even naïve: in particular, the suggestion that humanity and nature have now fused to become a geological force is shown to be theological in its orientation. The essay also exposes Anthropocenology as a form of pedagogy, meaning that rather than opposing the neoliberalism that it attacks, Anthropocenology joins itself to the biopolitical institutions of education, seizing power in order to govern a totalized human population all the more effectively. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 212 Seiten: 155-178.

Gilles de Corbeil figures as the initiator of the scientific teaching of medicine in Paris at a time when medicina became physica. He studied medicine at the famous school of Salerno, and his teaching was based upon Salernitan theories and practice. He showed himself very concerned with teaching methods and attached great importance to memorizing. This explains why he composed medical poetry so as to provide a mnemonic aid for his students. As a teacher, he took care of his students' (...) reading, offering them advise. He insisted on the importance of a personal relationship between teacher and student, evoking his own relationship with his Salernitan masters, but repeatedly criticized the students of his time. (shrink)

Le pédagogue Antoine de La Garanderie (1920-2010) laisse un héritage intellectuel particulièrement riche et stimulant. Le rayonnement de sa pensée au cours des trois dernières décennies, tant en France qu'à l'étranger, et son influence sur les pratiques pédagogiques, formatives, voire thérapeutiques, font de lui l'une des figures marquantes de notre culture contemporaine. Cet ouvrage explore trois grands champs de réflexion et de recherche : le premier concerne la validité et la pertinence, au plan épistémologique, des recherches qu'il a conduites, désignées (...) sous le terme générique de " Gestion mentale ", et en référence à d'autres courants de pensée ; le second aborde l'orientation générale des expérimentations pédagogiques ou didactiques auxquelles ces recherches ont donné lieu et dont il convient d'évaluer la portée et la valeur, tant heuristiques que praxéologiques ; le troisième relève des fondements proprement anthropologiques où s'enracinent ses concepts et ses propositions et qu'il importe autant de dévoiler que de situer : sa foi en l'éducabilité, sa conception de l'évolution et du progrès. (shrink)

"Où vont les pédagogues?" fait suite à la journée d'étude organisée à l'occasion du départ à la retraite universitaire de Philippe Meirieu et en reprend les lignes de force. Chercheurs de renom, enseignants,... viennent saluer la carrière du pédagogue le plus influent des dernières décennies et questionnent les multiples champs qu'ont embrassés ses recherches. Par sa variété, cet ouvrage se destine à toucher un large public. A côté de contributions des "pères fondateurs" des sciences de l'éducation, interrogeant la figure du (...) pédagogue, ou encore celles de philosophes de l'éducation qui sondent les propriétés du "pédagogique", d'autres témoignages mettent en valeur les spécificités, l'originalité de l'homme derrière le pédagogue. L'ouvrage propose une réflexion sur les modèles et les outils idoines pour affronter le présent et construire l'avenir. C'est véritablement sur la place et l'avenir de la pédagogie dans nos sociétés contemporaines que cet ouvrage invite à réfléchir. (shrink)

Aborder Montaigne en pédagogue du jugement, c'est renouveler une lecture qui permit à Gabriel Compayré, Émile Faguet ou Pierre Villey de recommander la lecture d'un auteur réputé sceptique en dépit de son scepticisme. Comment bien juger? La connaissance des règles et l'aptitude à raisonner ne suffisent pas pour faire un bon jugement. En se confiant courageusement et lucidement à son jugement personnel, Montaigne apprend à penser en situation d'incertitude, tout en renouant avec l'expérience et les grands auteurs.

Marcel Beaufils fut un pedagogue exceptionnel qui exerca une influence decisive sur l'evolution de l'esthetique musicale en France, a partir des annees 50. Or, parmi ses ouvrages, Musique du son, musique du verbe est tres certainement celui qui porte le plus fortement la marque de son activite d'enseignant au Conservatoire National Superieur de Musique de Paris ; cette mission, il semblait l'entendre davantage comme celle d'un declencheur d'idees, catalyseur, plutot que du transmetteur d'un savoir fige une fois pour toutes. Bouleversant (...) toute tentative de classification academique, toute certitude acquise, ce livre laisse des pointilles ; un grand souffle traverse son ecriture. N'en deplaise aux musicographes, il s'agit la d'un ouvrage de creation, qui nous rappelle que Marce Beaufils etait egalement un ecrivain qui savait manier le verbe a la fois en tant que dramaturge et en tant que poete. (shrink)

Marcel Beaufils fut un pedagogue exceptionnel qui exerca une influence decisive sur l'evolution de l'esthetique musicale en France, a partir des annees 50. Or, parmi ses ouvrages, Musique du son, musique du verbe est tres certainement celui qui porte le plus fortement la marque de son activite d'enseignant au Conservatoire National Superieur de Musique de Paris ; cette mission, il semblait l'entendre davantage comme celle d'un declencheur d'idees, catalyseur, plutot que du transmetteur d'un savoir fige une fois pour toutes. Bouleversant (...) toute tentative de classification academique, toute certitude acquise, ce livre laisse des pointilles ; un grand souffle traverse son ecriture. N'en deplaise aux musicographes, il s'agit la d'un ouvrage de creation, qui nous rappelle que Marce Beaufils etait egalement un ecrivain qui savait manier le verbe a la fois en tant que dramaturge et en tant que poete. (shrink)

The authors of this essay challenge the notion that “philosophy” is irredeemably Eurocentric by providing a series of personal, professional, and pedagogical reflections on their experience in a new graduate seminar on “Indigenous philosophy.” The authors—a graduate student, professor, and Indigenous course-facilitator—share in the fashion of “Indigenous storywork,” as outlined by Stó:lō pedagogue Jo-Ann Archibald. We begin with the instructor and how he was personally challenged to re-evaluate his roots and philosophical praxis in spite of his experience teaching over several (...) decades. The second section describes a student experience and how they measured the exigencies of decolonization against the esteem that their family holds for Canada’s brand of multiculturalism. Finally, we turn to the Indigenous seminar facilitator and his skepticism over whether the course truly constituted decolonized, or “landed,” pedagogy. Throughout, the authors ask about the demands of decolonization and how philosophical pedagogy may center Indigenous futurity. (shrink)

Après avoir rappelé quelques définitions concernant les concepts de narrativité, de récit et de narration, l’auteur évoque les différentes racines épistémologiques de la narrativité ainsi que l’ontogénèse de cette fonction dans le cadre du développement du bébé (narrativité sensorielle, narrativité corporelle, narrativité en images mentales et narrativité verbale enfin). Il montre ensuite que l’espace des interactions précoces peut être considéré comme un espace de coconstruction narrative entre l’adulte et l’enfant avant de rapporter les travaux de l’institut Pikler-Lóczy à Budapest et (...) l’organisation de la construction narrative dans le cadre des soins selon trois niveaux (l’enfant, la nurse et la pédagogue) qui rappellent les trois générations nécessaires à la construction d’un sujet. (shrink)

This article will discuss Paulo Freire’s global influences on environmental pedagogies and argue that ecopedagogical reinventions are essential for ‘quality’ education, as touted in the United Nations Sustainable Development Goal (SDG) #4, for global, all-inclusive ‘development’ that is planetarily sustainable. The politics of how ‘development’ is taught or not taught to be critically read linguistically and dialogically will be problematized through Freire’s work, and reinventions of his work, on ecopedagogy. As Freire was a pedagogue of critical literacy, ecopedagogical literacy widens (...) ‘reading the word to read the world’ (all humans, human populations) to read Earth to read the world as part of Earth. Such reading is not anthropocentric. The article will first describe Freire’s influence on reinventing environmental pedagogies, including education for (un)sustainable development (ESD), with specific discussions on how language of ‘development’ and corresponding (un)sustainability is framed. These influences from Freire will then be discussed through his de/re/constructions of citizenship, utopia and education, and globalization. Throughout the article, I will argue the need for teaching ecopedagogical literacy with ecolinguistics is essential to better understand the politics of language and (non)hierarchical dialogue which influence how ‘development’ goals are constructed, including the SDGs. (shrink)

How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ʿabdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of (...) an important ninth century Muslim moral pedagogue, al‐Muḥāsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same. (shrink)