The entanglement of knowing and being: Hegel, ontology and education in the 21st century

2021 ◽  
Vol 43 (1) ◽  
pp. 23-39
Author(s):  
Brendan Hyde

There has been a revived interest Georg Wilhelm Friedrich Hegel. Notions emanating from his philosophy concerning the human person and that human beings together create and sustain phenomena through social practice speaks of a relational ontology that has relevance for contemporary education. This article argues that such ontology needs to be considered alongside the epistemological concerns of education. From Hegel’s writing, five interdependent ideas are delineated which have relevance for a relational ontology appropriate for contemporary education ‐ consciousness, self-consciousness, social space, recognition and identity. From these, three propositions for a social ontology of education ‐ learning as a socially constructed activity, learning as the formation of identity and learning as recognition ‐ are posited and discussed.

2014 ◽  
Vol 30 (1) ◽  
pp. 72-90
Author(s):  
Arabella Stanger

With its emphasis on the socially constructed and mobile nature of ‘space’, Henri Lefebvre's theory of spatial production presents rich possibilities for a sociocultural analysis of choreography. In this article Arabella Stanger uses an examination of social space and spatial aesthetics as a basis upon which to develop a socio-aesthetics of dance – an approach in which the societal contexts and the aesthetic forms of choreography are understood to be fundamentally interrelated. Borrowing from Lefebvre's The Production of Space (1974) and Maria Shevtsova's sociology of the theatre and performance, Stanger establishes the theoretical parameters and methodological steps of such an approach, and locates a short illustrative example in the socio-spatial formations of Aurora's Act III variation from Marius Petipa's The Sleeping Beauty (1890). Ultimately extending a bridge between formalist and contextualist strands of dance studies, the article argues for the use of a particular concept of space in understanding choreographic practice as social practice. Arabella Stanger is Lecturer in Dance at the University of Roehampton. Having trained in classical ballet, she completed her MA and PhD studies at Goldsmiths, University of London, and has published on the work of Merce Cunningham, Michael Clark, and William Forsythe.


2008 ◽  
Vol 7 (1) ◽  
pp. 53-70 ◽  
Author(s):  
Mohammad Amouzadeh

This paper aims to investigate the language used by newspapers in post-revolutionary Iran. More precisely, the paper sets out to analyze how such a language is deployed to represent relevant hegemonic ideologies. The approach adopted for this purpose draws inspiration mainly from critical linguistics, where it is hypothesized that, as far as the pertinent metadiscourse goes, media genres serve to activate and perpetuate social power relations. In keeping with this theoretical stance, the paper argues that socially constructed texts can be said to perform two complementary functions; on the one hand, they shed light on the realities experienced in social life; on the other, they reveal such aspects of those realities as are constructed through the use of language. It is thus in this context that the media language used in the post-revolutionary Iran lends itself to analytical investigation, where the available data reveal the co-existence of three competing discourse processes of ‘Islamization’, ‘Iranian Nationalism’ and ‘Western liberalism’, relating to the third stage development of post-revolutionary Iran.


1991 ◽  
Vol 29 ◽  
pp. 87-107
Author(s):  
E. J. Lowe

Are persons substances or modes? (The terminology may seem archaic, but the issue is a live one.) Two currently dominant views may be characterized as giving the following rival answers to this question. According to the first view, persons are just biological substances. According to the second, persons are psychological modes of substances which, as far as human beings are concerned, happen to be biological substances, but which could in principle be non-biological. There is, however, also a third possible answer, and this is that persons are psychological substances. Such a view is inevitably associated with the name of Descartes, and this helps to explain its current unpopularity, since substantial dualism of his sort is now widely rejected as ‘unscientific’. But one may, as I hope to show, espouse the view that persons are psychological substances without endorsing Cartesianism. This is because one may reject certain features of Descartes's conception of substance. Consequently, one may also espouse a version of substantial dualism which is distinctly non-Cartesian. One may hold that a person, being a psychological substance, is an entity distinct from the biological substance that is (in the human case) his or her body, and yet still be prepared to ascribe corporeal characteristics to this psychological substance. By this account, a human person is to be thought of neither as a non-corporeal mental substance (a Cartesian mind), nor as the product of a mysterious ‘union’ between such a substance and a physical, biological substance (a Cartesian animal body). This is not to deny that the mind—body problem is a serious and difficult one, but it is to imply that there is a version of substantial dualism which does not involve regarding the ‘mind’ as a distinct substance in its own right.


Author(s):  
Stephen Laurence ◽  
Eric Margolis

This article explains different views on concepts, which are among the most fundamental constructs in cognitive science. Michael Dummett argues that nonhuman animals are not capable of full-fledged conceptual thought but only a diminished form of thought, which he calls, proto-thought. Human beings can remove themselves from the moment and can rise above the confined world of current perceptions because of their linguistic abilities. Donald Davidson, a contemporary philosopher, denies that animals are capable of conceptual thought and claim that conceptual content requires a rich inferential network. Donald Davidson made an argument against animals having conceptual thought. Davidson's original formulation of the argument begins with the claim that having a belief requires having the concept of a belief but adds that having the concept of belief requires possession of a natural language. It follows, then, that to have a belief requires facility with natural language. The characterization of the conceptual/nonconceptual distinction that is implicit in Davidson's metacognitive argument is a complex one involving a capacity for belief about beliefs, a concept of belief, and concepts of truth and falsity. Both Robert Brandom and John McDowell argued that conceptual thought requires more than a capacity for detection. They claim that conceptual thought requires the ability to appreciate the reasons that would justify a given concept's application and use, and this, in turn, is inherently a social practice that is dependent on natural language


Author(s):  
Gurutz JÁUREGUI BERECIARTU

LABURPENA: Ziberespazioak eta sare sozialek sinbolikoki ordezkatzen duten iraultza teknologikoaren ezaugarri nagusia ez da teknologia bera, baizik eta horrek gaur egungo gizartearen egoera kulturalean eta politikoan duen lekua edo eginkizuna. Azken iraultzak ekarritako berritasunen artean, teknologia politikaren, ekonomiaren, nazioarteko lehiaren, norgehiagokaren, gerraren eta gizakiak mehatxatzen dituzten arrisku masiboen erregulazio globalaren edo estatalaren muin bihurtu dela azpimarratu daiteke. Labur esanda, laugarren iraultzaren ezaugarria da teknologiak jarduera politikoa eta ekonomiko erabat menderatzen dituela. Iraultzak aurrekaririk gabeko aurrerabide globala ekarri dio gizateriari. Hala ere, ez du lortu askatasunaren hobekuntzarik, berdintasun eta gizakien berdintasun ekonomiko eta sozial handiagoa ekartzea, kontrakoa baizik. Garapen teknologikoaren eta burokratikoaren protagonistek ezin izan dute teknologia berriek gure bizitzetan benetan duten eraginari buruzko oso zalantza serioak argitu. Egia da, sare sozialen bidez, Internetek kontsumitzaileei informazioaren sortzaile izatea ahalbidetzen diela. Gainera, Internetek hainbat erabakitan parte hartzeko aukera ematen duen espazio soziala sortu du. Azkenik, partaidetza horrek ondorio positiboak eta arrakasta nabariak eragin ditu zenbait kasutan (udaberri arabiarrak, 15M, etab.). Hala ere, horrek ez du esan nahi sarea berez espazio demokratikoa denik. Interneten ez dago botere publikorik eta demokratikorik. Aitzitik, espazio sozial berria demokraziaren kontroletik kanpo dauden erakunde pribatu boteretsuek menderatzen dute. Horrenbestez, espazio horretan herritar kategoria lortzetik urrun gaude oraindik. RESUMEN: La peculiaridad de la actual revolución tecnológica, representada simbólicamente por el ciberespacio y las redes sociales, no radica en la tecnología en sí misma considerada sino el lugar o papel jugado por ella en el contexto cultural y político de la actual sociedad. Lo nuevo en esta última revolución es el hecho de que la tecnología se ha convertido en la cuestión central, el nudo gordiano de la política, de la economía, de la competencia internacional, de la rivalidad, de la guerra, o de la regulación global o estatal de los riesgos masivos que amenazan a los seres vivos. Lo específico, en definitiva, de la cuarta revolución es, precisamente, el dominio aplastante de la tecnología sobre la actividad política y económica. Esta revolución está dando lugar a un progreso global sin precedentes de la humanidad, pero, sin embargo, no ha logrado favorecer, sino todo lo contrario, una mejora de la libertad ni un aumento de la igualdad económica y social de los seres humanos. Los protagonistas del desarrollo tecnológico y burocrático no han sido capaces de ahuyentar numerosas dudas e inquietudes muy serias acerca del impacto real de las nuevas tecnologías sobre nuestras vidas. Es cierto que, a través de las redes sociales, internet permite a los consumidores convertirse en productores de información. No es menos cierto que internet ofrece un nuevo espacio social que abre unas mayores posibilidades de participación en determinadas decisiones. También es cierto, por último, que esa participación ha producido, en algunos casos, consecuencias positivas y éxitos evidentes (primaveras árabes, 15M, etc.). Pero eso no significa necesariamente que la red constituya por sí misma un espacio democrático. No existe un poder público y democrático en internet. Bien al contrario, el nuevo espacio social está controlado y dominado por entidades privadas poderosas que escapan al control democrático. No hallamos lejos, por lo tanto, de alcanzar en ese espacio la categoría de ciudadanos. ABSTRACT: The peculiarity of the current technological revolution, symbolicaly represented by the cyberspace and social networks, does not lie on the technology itself but on the place or role played by it within the cultural and political context in the present society. The novelty in this revolution is the fact that technology has become a central issue, the guardian knot of the politics, economy, international competition, rivalry, war or global and state regulation of the massive risks that threat human beings. The specific, all in all, of the fourth revolution is specifically the overwhelming power of technology over political and economic action. This revolution gives place to an unprecedented global advance for humanity but nevertheless it has not been able, but the opposite, to boost an improvement in freedom nor an upgrading of economic and social equality of human beings.The protagonist of the technological and bureaucratic development has not been able to dispel many serious doubts and concerns about the real impact of new technologies in our lifes. It is true that by means of social networks internet allows consumers to become information providers. It cannot be denied that internet offers a new social space which opens some greater possibilities for participation in some decisions. It is also true, last but not least, that in some cases that participation has produced positive consequences and obvious successes (Arab spring, 15 May, etc.). But that does not necessarily mean that the net is to be considered a democratic space. There does not exist a public and democratic power in internet. On the contrary, the new social space is controlled and dominated by powerful private entities which scape from democratic control. We are accordingly far away from reaching the category of citizens in that space.


This chapter presents and discusses some experiences linked to the research in the context of the Digital Education Research Group UNISINOS/CNPq, which was developed in Brazil from the use of different technologies in metaverses. The following subtopics are approached: “AWSINOS: A World of Learning” (performed in metaverses Eduverse), “UNISINOS Island,” and “RICESU Island” (Second Life and Open Wonderland). As the main conclusion of chapter, learning in metaverse is understood as human beings' effective action within metaverses, present in the history of the structural coupling emerging in an inseparable world, in its way of life, showing there is also a cultural issue. In this process, the authors try to build elements to allow the development of innovative pedagogical practices, proper for this historic time and social space.


Author(s):  
Xenia Ziouvelou

Internet technology has undoubtedly revolutionised our personal and business lives, however “the ‘killer application’ of the internet turns out to be other human beings” (Kang, 2000, p. 1150). The fusion of the computer and mobile technologies has created a World Wide Web of computer networks, which have brought about limitless opportunities for communication (Rheingold, 2002) and collaboration among social entities (Weaver and Morrison, 2008). Social networks, apart from facilitating user-to-user social interaction, can be seen as a very effective business approach for entrepreneurs, business professionals, and companies (Dimicco et al., 2009). In this chapter we present distinct aspects of networks. Initially, we describe and define social networks, emphasizing upon their key characteristics. Subsequently, we review the different network types and we proposed a holistic network taxonomy based on four distinct dimensions: network focus, network openness, network orientation, and social space. Finally, we examine the strategic perspectives of social networks for business actors, while focusing on organisational benefits and associated risks.


Author(s):  
Leo-Paul Bordeleau

Can sport claim to be an educative means, and what becomes of Greek paideia in the world of sport? The author intends to answer these questions through the use of a semantic and historical clarification of the notions of sport and education. Indeed, on the one hand, sport appears like a social practice not much propitious to education; on the other hand, modern education seems to have deviated from the Greek paideia’s trajectory. Therefore, to take into account this deviation and, by doing so, to make precise the idea of education, and then demonstrate that sport carries all characteristics of modern rationality which has produced it, will allow the author to conclude that sport could be considered one of the preferential means of human beings’ formation. Nevertheless its educative function more likely belongs to the nature of "poïèsis" than to the nature of "praxis."


2020 ◽  
Vol 9 (2) ◽  
pp. 283-301
Author(s):  
Ali Khadivar ◽  
Mahmoud Samaie ◽  
Moussa Ahmadian

Abstract The research articles(RAs) as the dominant genre of academic writing can be accounted as the sites of reproduction of unequal power relations and dominance. Through critical discourse analysis of epistemological and ontological underpinnings and subsequently methodological aims and values of positivist paradigm as social structures, this article aims to foreground power and ideology stricken latent aspects of empiricist RAs. Research as a social practice mediates between the social structures and the RAs as social events. Textual analysis of practical arguments presented mostly in the pedagogical implications part revealed that the scientific world views manifest themselves as the premises of these arguments. The premises can provide reasons for actions (Searle’s,2010, social ontology theory). The reasons can signify the empiricist interests as the global concerns. They exclude the rival paradigms or ways of understanding the world. These world views maintain the dominance of Western societies on global academic and social discourses.


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