For Us, By Us

This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy (ASCP) conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. Having struggled with the political and existential cost of participation in the epistemic community that is the ASCP, I argue for disengagement and the exploration of alternative intellectual communities. This is ultimately a call to intellectual work grounded on ethical relations rather than on the furtherance of the status quo. It is a call to take seriously the claim, ‘the land is ours’.

Existential Philosophy of History

In this paper we delineate the conditions and features of what we call an existential philosophy of history in relation to customary trends in the field of the philosophy of history. We do this by circumscribing what a transgenerational temporality and what our entanglement in ethical relations with temporal others ask of us as existential and responsive selves and by explicating what attitude we need to have when trying to responsibly respond to other vulnerable beings in our historical world of life.

Pedagogical Features of the Formation of Pedagogical Ethics in Future Teachers

The article is devoted to the formation of pedagogical ethics in future teachers and the study of the problems of pedagogical characteristics. It is imperative to pay attention to the knowledge of future teachers because mastering the system of competent reading in higher education is their social and professional duty. Therefore, future teachers need to know the rules and requirements of pedagogical ethics. Because mastering the etiquette of a teacher: professional ethics of future teachers — the formation of knowledge, skills and competencies in the ethics of a teacher; guide, regulate and monitor the coach’s relationship with children, colleagues and parents in the educational process; to learn the norms that must be adhered to in ethical relations between the participants in the pedagogical process, to understand the need for their assimilation; serves to increase the spiritual and moral level of future teachers. The theoretical and practical significance of the study lies in the substantiation of the need for optimal coordination of the priorities of professional development, the need for their competent implementation.

Our Pluriverse and Gàidhealtachd: Emplacing Ethical Relations

In this brief essay, to conclude the special issue, I take a reflexive and ontological (re)turn to the Gàidhealtachd. After completing our main task of bringing this collection together, an emplaced and ontological turn has been in some measure evident across the articles, emphasising relationships with place/s. In writing up our guest editors' introduction, a related emergent theme, or atmosphere, of place and ontological relations within the Gàidhealtachd became important. In continuing with that (perhaps minor) ‘turn’, in this essay I engage with my lived experiences of cultural change and exchange, including with my research, emplaced within and beyond the Gàidhealtachd. This (ex)change has profoundly influenced my creative practice, social practice and research relationships with the Gàidhealtachd – reemphasising an ontological (re)turn to place, and its ethical relations and futures.

Confucianism and Intergenerational Ethics

This chapter explains how early Confucianism can ground a distinctly relational perspective on intergenerational ethics. The Analects of Confucius foregrounds intergenerational relations by rooting ethics in relationships between parents and children and presenting as moral exemplars sage-kings from generations ago. From a Confucian point of view, persons are understood as persons-in-relation, embedded in networks of connection across space and time. Self-cultivation thus involves taking one’s place in a community where one’s own identity and welfare are deeply bound to those of others. In this view, gratitude and reciprocity emerge as central values. A Confucian understanding of gratitude and reciprocity involves not only dyadic relations but broader connections within a temporally extended social web. Thus, Confucian reciprocity might involve honoring one’s parents by nurturing one’s own children in turn or expressing gratitude for what past generations have provided by ensuring that future generations can flourish. Genuine ethical relations between current and future generations reflect care and concern for ongoing human communities; for the triad of heaven, earth, and humanity; and for realization of the Dao in the world.

Pembacaan Martabat Manusia Sebagai Teks Untuk Konstruksi Budaya Damai ala Levinas dan Murdoch

In this century, we repeat religion-based violence and mixed with politics from the past. Beyond that, the basis of this form of violence is because it emphasizes the aspects of exclusion in diversity. All of these forms have an impact on the lowest universal value, namely human dignity (also the nature). We would indeed talk about the dignity of creation including the universe. But at this time, the purpose of this paper will only discuss how dignity has reflected only on the limits of human dignity from a theological-philosophical perspective. Especially for building a culture of peace. The dignity of the 'Liyan' must be seen as 'text'. There are many approaches and disciplines for that. However, I try to construct it at the most basic level of efforts to build a culture of peace, namely the interpersonal level. Therefore, the ethics of relations is using to re-read human dignity in diversity to reach the point of encounter, and the values of dignified relation rather than exclusion, and all violence forms as a final consequence.Keywords: the culture of peace, violence, theological-philosophical, ethical relations, diversity.

Conclusions: Touching and Being Touched – Experience and Ethical Relations

Sometimes, research can hit you in the stomach, making you angry and upset, possibly sick. With a bit of luck, this can be fine, as discontentment can be a force that propels you to become active and engage yourself. Sometimes, research can resonate in your heart, making you aware and empathetic. Not much luck is needed in these cases, as this will hopefully also stimulate you to get new ideas, a better understanding or hopefully even give you a better foothold for whatever you do in practice. Most of the time, research just passes you by, not leaving much of an impression. We do know that words can make a difference, that words can touch you. They evoke many different thoughts and emotions. It is not a single word alone that does this, it is the flow and rhythm of a text, how it takes the reader along, cognitively but also in space and time and in an embodied manner. To achieve different effects, we place words differently, we craft sentences that appeal to different senses and sensibilities, we use terms or jargon, we write complex sentences that juxtapose hosts of different qualities, as Michel Serres does in in The Five Senses (2008). We present a clear definition, we unfold arguments or put something to the point. Most of the word work we do, we do on our keyboards, sitting at a desk, in a train carriage or lying on a sofa. Thus, this word work happens remote from the site where our study took place, it is definitely not the same as the field work that we do, it is not the same as the numbers and algorithms that make up our data. But done well, it can still evoke the sense of what happens or happened “out there” in the field, the phenomena that the numbers point to, be they the numbers of people crossing a border or the feeling of someone who is lost or maybe even hunted (Guttorm, 2016).

The Politics of Reflexivity in Music Teachers’ Intercultural Dialogue

In this chapter, we explore the politics of music teacher reflexivity that emerged in a transnational collaboration between two institutions, the Nepal Music Center (NMC) and the Sibelius Academy, University of the Arts Helsinki when co-developing intercultural music teacher education. We examine in particular the reflexivity in this intercultural dialogue and how the collaboration became a complex field of issues of power related to social positions and epistemologies. Such reflexivity may act as an invitation to discomfort but at the same time as an invitation to deep professional learning. The empirical material was generated in the flow of activities within teachers’ pedagogical studies organized by the Sibelius Academy for the NMC teachers in Nepal. The authors’ experiences and the omnipresent colonial setting were taken as a backdrop of the overall interpretation and discussion. We argue that in an intercultural dialogue, negotiating one’s premises, stance, and the ethical relations with the Other requires reflection on one’s existential groundings. However, professional learning in intercultural dialogue is prone to persistent paradoxes that cannot be swiped away, or even solved. The politics of reflexivity thus keeps the questions open, with no final answers or ultimate solutions.

The participatory arts-based research project as an exceptional sphere of belonging

While belonging is rarely an explicit concern of participatory arts-based research (PABR), fostering inclusive relations is both an important condition for and outcome of PABR projects. Based on a participatory arts-based study with refugee-background young people in the United Kingdom and Australia, this article proposes five dimensions of PABR that mediate belonging within the project and shape possibilities for belonging beyond it: resources, relations, reflection, representation and recognition. Acknowledging the possibilities for transformative belonging emerging from PABR’s unique combination of participation, arts and research, this article draws on Bourdieu’s framing of the research interview as an ‘exceptional situation for communication’ to conceptualise the PABR project as an exceptional sphere of belonging. Attending to (non)belonging in participatory arts-based research projects facilitates new insights into the practical, affective, embodied, socio-cultural and ethical relations that they produce and makes an important contribution to our understanding of PABR’s much lauded – but less well evidenced – transformative potential.