At the time of his death in 1986, Robert Peter Sylvester was in the process of preparing this book for publication.

_Performativity, Politics and Education: From Policy to Philosophy_ provides a critique of educational policies and practices underpinned by the logic of performativity and offers an alternative approach grounded in a philosophy of hope, a valuing of collegiality over competition, and an ongoing commitment to intellectual dialogue.

We review the status of bouncing cosmologies as alternatives to cosmological inflation for providing a description of the very early universe, and a source for the cosmological perturbations which are observed today. We focus on the motivation for considering bouncing cosmologies, the origin of fluctuations in these models, and the challenges which various implementations face.

Both literature and philosophy, as genres of writing, can enable us to address important ontological, epistemological and ethical questions. One author who makes it possible for readers to bridge these two genres is Albert Camus. Nowhere is this more evident than in Camus’ short novel, The Fall. The Fall, through the character and words of Jean‐Baptiste Clamence, prompts readers to reflect deeply on themselves, their motivations and commitments, and their relations with others. This paper discusses the origin and structure of (...) the book, identifies some of its key philosophical themes, and explores some of its educational implications. (shrink)

This book, with its attention to literature and the visual arts as well as traditional non-fiction sources, provides a distinctive, wide-ranging exploration of utopia and education. Utopia is examined not as a model of social perfection but as an active, ongoing, imaginative educational process — the building of better worlds.

This article provides a Taoist reading of Camus’ posthumously published novel, The first man. With its focus on the early life of the central character, Jacques Cormery, The first man is a semi-autobiographical account of learning and transformation, but it is, like so many other stories of its kind, one sustained by complex tensions: between the comfort of the familiar and the promise of the new; between possibility and despair; between resistance and acceptance. A theme that binds some of the (...) key educational elements of the book together is love: Jacques’s love of his mother and his elementary school teacher and their love for him; love of learning; and love of ‘home’. A Taoist theoretical framework is helpful in understanding the nature of this love and its pedagogical significance. In particular, the book exemplifies the importance of the figure of the mother—both in the person of Jacques’s mother and more symbolically in the notion of ‘the Great Mother’. The article concludes with thoughts on the value of literature for educational inquiry. (shrink)

Provides a critical introduction to the work of Paulo Freire, paying particular attention to later texts.

This article considers key differences and similarities between Freirean and Taoist ideals. I limit my focus to the Tao Te Ching (attributed to Lao Tzu), paying brief attention to the origins of this classic work of Chinese philosophy before concentrating on several themes of relevance to Freire's work. An essay by James Fraser (1997), who makes three references to the Tao Te Ching in his discussion of love and history in Freire's pedagogy, provides a helpful starting point for investigation. A (...) summary of Fraser's account is followed by a more detailed discussion of the meaning of ‘action’ and ‘non‐action’, the nature and role of knowing and knowledge, and the relations between ignorance, happiness and education for Freire and Lao Tzu. I conclude that while the differences between these two systems of thought are significant and must be acknowledged, reflection upon these differences has the potential to be educationally productive. (shrink)

In the Western world it is usually taken as given that we all want happiness, and our educational arrangements tacitly acknowledge this. Happiness, Hope, and Despair argues, however, that education has an important role to play in deepening our understanding of suffering and despair as well as happiness and joy. Education can be uncomfortable, unpredictable, and unsettling; it can lead to greater uncertainty and unhappiness. Drawing on the work of Søren Kierkegaard, Miguel de Unamuno, Fyodor Dostoevsky, Simone Weil, Paulo Freire, (...) and others, Peter Roberts shows why these features of educational life need not be feared; to the contrary, they can be seen as a source of hope and human fulfilment. After years of negotiating an education system dominated by the language of competition, performance, and economic advancement, students and teachers often long for something different; they seek not just measurable success but also opportunities to ask searching questions of themselves and the world they encounter. Happiness, Hope, and Despair makes an important contribution toward meeting this need. It fosters a rethinking of the nature, purpose, and value of education, and opens up possibilities for further scholarly and professional inquiry. (shrink)

This paper considers Hermann Hesse’s novel, The Glass Bead Game, in the light of Paulo Freire’s educational philosophy. The Glass Bead Game is set in Castalia, a “pedagogical province” of the 23rd century. It is argued that the central character in the book, Joseph Knecht, undergoes a complex process of conscientisation. Knecht develops an increasingly critical understanding of Castalian society, questioning some of its most cherished assumptions while nonetheless deepening his appreciation of the beauty of the Glass Bead Game. He (...) becomes less certain of his certainties as he grows older, and eventually decides to give away his prestigious post as Magister Ludi to pursue a quiet life as a tutor. Dialogue plays a key role in the development of Knecht’s critical consciousness. Freirean theory is seen to provide a robust framework for the analysis of key themes in Hesse’s text. At the same time, The Glass Bead Game is helpful in demonstrating the meaning and significance of conscientisation and dialogue for educational lives. (shrink)

Troubling Reason: Notes from Underground Revisited -- Love, Attention and Teaching: The Brothers Karamazov -- Passion as a Quality of Education: The Death of Ivan Ilyich -- Education, Rationality and the Meaning of Life: Tolstoy's Confession -- Pedagogy of the Gaze: An Educational Reading of Lolita -- Education Arrayed in Time: Nabokov and the Problem of Time and Space -- Conclusion: Literature, Philosophy and Education.

In today’s world we appear to place a premium on happiness. Happiness is often portrayed, directly or indirectly, as one of the key aims of education. To suggest that education is concerned with promoting unhappiness or even despair would, in many contexts, seem outlandish. This paper challenges these widely held views. Focusing on the work of the great Russian writer, Fyodor Dostoevsky, I argue that despair, the origins of which lie in our reflective consciousness, is a defining feature of human (...) life. Education, I maintain, should not be seen as a flight from despair but as a process of deepening our understanding of suffering and its potentially pivotal role in our humanisation. In developing these ideas, I draw on Kierkegaard’s The Sickness Unto Death and Unamuno’s The Tragic Sense of Life in Men and Nations, among other sources. (shrink)

Among the most neglected of Albert Camus? literary works is his play The misunderstanding. Composed while Camus was in exile in occupied France, and first performed on stage in 1944, The misunderstanding depicts the events that unfold when a man returns, without declaring his identity, to a home he left 20 years ago. Unrecognized, he is killed by his mother and sister for financial gain. This article draws on ideas from Emmanuel Levinas in identifying and discussing some of the key (...) ethical and educational themes in the text. It is argued that the forms of misunderstanding evident in Camus? play mirror those exhibited in pedagogical institutions such as schools. The misunderstanding demonstrates that what is often missing in our communicative relations is careful attention to the Other. Camus does not offer us any easy way out when confronting the impossibility of fully knowing ourselves and others; instead, he shows that we must acknowledge the suffering this brings and take responsibility for it. (shrink)

What might it mean to engage in an educative struggle with death? Leo Tolstoy’s The Death of Ivan Ilyich helps us to answer that question. Tolstoy’s story depicts the life of a man who, when suddenly faced with the prospect of his own death, is at first unable to comprehend the reality of his situation. He is angry, fearful, and disgusted. As he gradually comes to terms with his mortality, he undergoes a harrowing process of transformation, at the heart of (...) which lies the development of his capacity for attention. Drawing on ideas from the French philosopher and pedagogue Simone Weil, it is argued that Ivan’s experience is consistent with the passage from ‘gravity’, through the void of intense suffering, toward a state of grace. (shrink)

Philosophers of education have had a longstanding interest in the nature and value of reason. Literature can provide an important source of insight in addressing questions in this area. One writer who is especially helpful in this regard is Fyodor Dostoevsky. In this essay Peter Roberts provides an educational reading of Dostoevsky's highly influential shorter novel, Notes from Underground. This novel was Dostoevsky's critical response to the emerging philosophy of rational egoism. In this close reading of Notes from Underground, (...) Roberts compares rational egoism with neoliberalism, analyzes the experiences of the central character (the Underground Man), and considers the need for harmony in our educational development as reasoning, feeling, and willing beings. (shrink)

This paper argues that the influential French thinker, Simone Weil, has something distinctive and important to offer educational and ethical inquiry. Weil’s ethical theory is considered against the backdrop of her life and work, and in relation to her broader ontological, epistemological and political position. Pivotal concepts in Weil’s philosophy – gravity, decreation and grace – are discussed, and the educational implications of her ideas are explored. The significance of Weil’s thought for educationists lies in the unique emphasis she places (...) on the development of attention, a notion elaborated here via the key themes of truth, beauty and love. (shrink)

In Fyodor Dostoevsky’s influential novel Notes from underground, we find one of the most memorable characters in nineteenth century literature. The Underground Man, around whom everything else in this book revolves, is in some respects utterly repugnant: he is self-centred, obsessive and cruel. Yet he is also highly intelligent, honest and reflective, and he has suffered significantly at the hands of others. Reading Notes from underground can be a harrowing experience but also an educative one, for in an encounter with (...) what at first seems unfamiliar and disorienting we can awaken the ‘stranger within’. Dostoevsky’s work, if we are ready for it, can shake us from our slumbers and allow us to see that what appears to be strange may in fact be deeply familiar to us. (shrink)

This paper argues that a new patriotism has emerged in New Zealand over recent years. This has been promoted in tandem with the notion of advancing New Zealand as a knowledge economy and society. The new patriotism encourages New Zealanders to accept, indeed embrace, a single, shared vision of the future: one structured by a neoliberal ontology and the demands of global capitalism. This constructs a narrow view of citizenship and reduces the possibility of economic and social alternatives being considered (...) seriously. The paper makes this case in relation to tertiary education in particular. The first section outlines the New Zealand government's vision for tertiary education, as set out in the Tertiary Education Strategy, 2007–12 (Ministry of Education, 2006). This is followed by a critique of the Strategy and an analysis of the model of citizenship implied by it. The paper concludes with brief comments on the role tertiary education might play in contesting the new patriotism. (shrink)

Numerous definitions of literacy have been advanced by policy‐makers, politicians, academics, teachers and others over the years. It is not always easy, however, to know how one definition might relate to another or differ from it. This paper offers a framework, based on the work of the educational philosopher Israel Scheffler, for identifying and distinguishing between different types of definition. Modified to have particular relevance to statements about literacy, the three types of definition are: stipulative, essentialist and prescriptive. The paper (...) shows how this modified framework can be helpful in understanding and addressing apparent tensions in statements about literacy by the influential Brazilian educationist, Paulo Freire. Brief suggestions for further study are included in the author's final remarks. (shrink)

This chapter contains sections titled: A Vision for Tertiary Education in New Zealand Citizenship, Knowledge and Patriotism in a Neoliberal World Final Remarks: The Need for Critique and Alternatives Notes References.

Paulo Freire's concept of conscientisation has been the subject of considerable debate since the early 1970s. The interpretation of conscientisation as a process of ‘consciousness raising’, whereby individuals move through a sequence of distinct stages, is widespread. This article critiques the ‘stages’ model and advances an alternative perspective on conscientisation. Rejecting an individualist view of critical consciousness, the author concentrates on the link between conscientisation and praxis, and reassesses Freire's ideal in light of the postmodernist notion of multiple subjectivities.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Living Zen, Loving GodRobert P. KennedyLiving Zen, Loving God. By Ruben L. F. Habito. Boston: Wisdom Publications, 2004. 136 + xxvi pp.In his treatise On Christian Doctrine, Augustine states that non-Christian "seekers of wisdom" may have "said things which are indeed true and are well accommodated to our faith," and even goes on to assert that "some truths concerning the one God are discovered among them." Augustine urges (...) that taking the "gold and silver" of genuine moral and spiritual wisdom from non-Christian sources "should not be feared... but rather [that these treasures ought to be] taken... and converted to our use" (II, xl, 60). As the title of his book implies, Habito believes that "living Zen," and particularly practicing the discipline of zazen, or contemplative sitting, is, for Christians at least, equivalent to the practice of loving God. He addresses himself to Christians—specifically, Roman Catholics—who are seeking to deepen their spirituality, and the book's over-arching purpose is to show that the practice of Zen meditation is both helpful in this quest and conformable with Christian faith. At various points throughout his book, Habito emphasizes that following the path of Zen, if done properly, will in fact strengthen Christians' commitment to their beliefs and, especially, the Gospel's call of loving one's neighbor.Living Zen, Loving God is divided into ten short chapters. In the first chapter, Habito gives a personal account of his experience with Zen. This opening allows him to demonstrate his authority to speak about Zen Buddhism, to introduce the fundamental experience that he is inviting his readers to share, and to illustrate how, in his own case, the practice of zazen shed new light on his Christian faith. As a former Jesuit priest and practicing Catholic, Habito may dispense with any discussion of his qualifications to speak as a Christian. His claim to speak for the Zen experience is less obvious, and so he relates the validation of his kensho (initial enlightenment) by two Japanese Buddhist masters. This, along with the testimonials in the forewords by John Keenan and Fr. Hugo Enomiya Lassalle, SJ, is an assurance that his presentation of Zen is reliable, despite the cultural gulf between his background and that of his Zen teachers.What Habito discovered in his initial enlightenment was nothing less than a transformative encounter with reality, an awareness that is irreducible to conceptual knowledge. Kensho is the experience of nothingness that cannot be expressed but only patiently awaited in silence (p. 5). This experience carried with it a new awareness of the Christian doctrine of creation and a renewed commitment to social involvement on behalf of those who suffer.The nature of Zen is explored more fully in the second chapter, "Emptiness and Fullness." The experience of nothingness involves a self-emptying, a "peeling off " of layers of the false self to find the "depths" in oneself (pp. 13–14). This work of self-realization proceeds by the use of a koan, an enigmatic statement [End Page 193] or story that brings the disciple to an intellectual impasse. The goal of zazen may be indicated inchoately by understanding that the purpose of the koan is precisely to stop thinking and thus to experience oneself as one is and not according to the labels or concepts one habitually uses. Self-realization, the kensho experience, then opens the capacity to relate to others and the world directly, without the falsification of translating experience into thought: "One who is fully emptied in Zen finds himself or herself in everything, literally, and is able to identify fully with everything, to be all things, and thus to act in total freedom, according to what the particular situation demands. Such a one is no longer separated by the illusory barrier between himself and the 'other.' One sees one's True Self in the 'other,' and the 'other' in one's True Self" (p. 22).The next three chapters develop the themes in this summary through readings of classic Buddhist texts. In chapter 3, on the Heart Sutra, Habito stresses that Buddhist meditation, when practiced genuinely, is not solipsistic, an escape into oneself from concern for... (shrink)

This article considers the state of philosophy of education in our current age and assesses prospects for the future of the field. I argue that as philosophers of education, we live in both the best of times and the worst of times. Developments in one key organisation, the Philosophy of Education Society of Australasia, are examined in relation to broader international trends. Informed by the work of Pierre Hadot, I also reflect on what it might mean to talk of philosophy (...) of education as a way of life in the contemporary world. (shrink)

In contemplating the roles and responsibilities of intellectuals in the 21st century, the notion of ?difference? is significant in at least two senses. First, work on the politics of difference allows us to consider the question ?For whom does the intellectual speak?? in a fresh light. Second, we can ask: ?To what extent, and in what ways, might our activities as intellectuals make a difference?? Thinkers such as Foucault, Kristeva, Lyotard, and Bauman (among many others) are helpful in addressing these (...) questions. This paper sketches some of the key ideas of these thinkers and assesses their relevance for an understanding of intellectual life in contemporary tertiary education institutions. (shrink)

In contemplating the roles and responsibilities of intellectuals in the 21st century, the notion of ‘difference’ is significant in at least two senses. First, work on the politics of difference allows us to consider the question ‘For whom does the intellectual speak?’ in a fresh light. Second, we can ask: ‘To what extent, and in what ways, might our activities as intellectuals make a difference?’ Thinkers such as Foucault, Kristeva, Lyotard, and Bauman (among many others) are helpful in addressing these (...) questions. This paper sketches some of the key ideas of these thinkers and assesses their relevance for an understanding of intellectual life in contemporary tertiary education institutions. (shrink)

Jacob Neumann provides a thoughtful reading of Paulo Freire in the 21st century: Education, dialogue, and transformation. His comments on the importance of contextualising Freire’s work and the value of openness in engaging Freirean ideas are insightful and helpful. His use of the term ‘apolitical’ is, however, rather more problematic. Drawing on points made in Paulo Freire in the 21st century, and with links to Freire’s wider philosophy and pedagogy, this article argues that education from a Freirean perspective is always (...) political. (shrink)

This article examines the importance of doubt in Western philosophy, with particular attention to the work of Søren Kierkegaard and Miguel de Unamuno. Kierkegaard’s pseudonymous author Johannes Climacus ventures down the pathway of doubt, finds it perplexing and difficult and discovers that he is unable to return to his pre-doubting self. In despair, the meaningfulness of his life is called into question. Unamuno, a great admirer of Kierkegaard, acknowledges the suffering that accompanies doubt while affirming the pivotal role of uncertainty, (...) despair and struggle in realising our humanity. From Unamuno, we can acquire a keener sense of the part education has to play in both forming us as doubting beings and allowing us to work constructively with the despair engendered by this formation. (shrink)

This paper addresses the issue of political correctness from a Freirean point of view. An identification of the range of areas to which the label ‘political correctness’ has been applied reveals a confusingly multifaceted term. The author concentrates on the key characteristics of intolerance, conformity, the impeding of questioning and criticism, the stifling of debate, and the denial of alternatives. Thus defined, ‘political correctness’ has no place in Freirean education.

In the past fifty years, hundreds of definitions of 'literacy' have been advanced by scholars, adult literacy workers, and programme planners. This paper analyses three major approaches to the problem of defining literacy: quantitative, qualitative and pluralist. The pluralist perspective, while not without its difficulties, appears to have the most to offer in understanding literacy in the contemporary world.

This book present research in ethics with topics including a step-by-step guide to students; wellbeing and disadvantage; ethical disposition of accounting and business management students; collegiality of journals and self-citation on annual bibliometric scorings; trends of tainted publications and their authors' publication profiles; from bioethics to biopolitics and the limits of liberalism.

This paper examines Hermann Hesse's penultimate novel, The Journey to the East, from an educational point of view. Hesse was a man of the West who turned to the idea of 'the East' in seeking to understand himself and his society. While highly critical of elements of Western modernism, Hesse nonetheless viewed 'the East' through Western lenses and drew inspiration from other Western thinkers. At the end of The Journey to the East, the main character, H.H., believes he has found (...) the solution to his despair. This paper argues that he has not, at least not in the fullest sense Hesse came to see was possible. H.H. relies too heavily on faith and abandons reason too quickly in seeking to become 'absorbed' into the Other that he regards as his higher self. An answer to H.H.'s existential angst can be found in Hesse's final novel, The Glass Bead Game, where educational growth through the development of a critical, questioning, inquiring attitude is a central theme. (shrink)

Often regarded as one of life's few certainties, death is both instantly familiar to us and deeply mysterious. Death is everywhere, yet few of us take the time to consider its significance in shaping human lives. This book addresses the difficult, complex, sensitive subject of death from a unique point of view. Drawing on insights from philosophers across the ages, the authors argue that death is a matter of profound educational importance. Paying particular attention to thinkers in the existentialist tradition, (...) Philosophy, Death and Education shows that our understanding of death can play a key role in determining what, how and why we teach and learn. Death exerts an influence, often unnoticed, on our commitments and priorities, our ideals and relationships. A thoughtful examination of death, the authors suggest, can help us to see ourselves in a new light, and in so doing, allow us to better appreciate what others have to offer. (shrink)

This paper addresses the issue of political correctness from a Freirean point of view. An identification of the range of areas to which the label ‘political correctness’ has been applied reveals a confusingly multifaceted term. The author concentrates on the key characteristics of intolerance, conformity, the impeding of questioning and criticism, the stifling of debate, and the denial of alternatives. Thus defined, ‘political correctness’ has no place in Freirean education.

This book provides a fresh perspective on the work of the influential educationist, Paulo Freire. The author emphasizes both the coherence and the dynamism in Freire's thought, with some consistent core concepts, but also a strong commitment to ongoing reflection and development. The book includes a detailed overview of Freire's biography, major publications, and key ideas, but also adds a distinctive voice to existing conversations in the new comparisons it makes with other writers and thinkers, its Freirean analysis of policy (...) developments and pedagogical relationships at the tertiary level, and its consideration of ethical and educational questions in light of lessons from literature. The Freirean virtues of openness, humility, tolerance, trust, and rigor are found to be highly relevant to today's world. The hope is that this book will provide a number of avenues for further inquiry in the future, while also addressing educational questions and themes of interest to a wide range of scholars and practitioners in the present. (shrink)