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  • 1.
    Bergström, Ylva
    Örebro University, School of Humanities, Education and Social Sciences.
    The Universal Right to Education: Freedom, Equality and Fraternity2010In: Studies in Philosophy and Education, ISSN 0039-3746, E-ISSN 1573-191X, Vol. 29, no 2, p. 167-182Article in journal (Refereed)
    Abstract [en]

    The overall aim of the article is to analyse how the universal right to education have been built, legitimized and used. And more specifically ask who is addressed by the universal right to education, and who is given access to rights and to education. The first part of the article focus on the history of declarations, the notion of the universal right to education, emphasizing differences in matters of detail-for example, the meaning of 'compulsory', 'children's rights' or 'parents' rights'aEuro"and critically examining the right of the child and the right of the parent in terms of tensions between 'social rights' and 'private autonomy rights'. Despite differences in detail, the iterations of the universal right to education do share to the full in the idea of education as such. In the second part the attempt to scrutinize the underlying assumptions legitimizing the consensus on education, focusing again on the notion of the child. In conclusion I argue that a certain notion of what it is to be a human being is inscribed within the circle of access to rights and education. These notions of what it means to be a child, a parent, a citizen or a member of the 'human family' are notions of enlightenment and humanity and, to my understanding, aspects of how democracy is configured around freedom, equality and fraternity.

  • 2.
    Johansson, Viktor
    Department of Child and Youth Studies, Stockholm University, Stockholm, Sweden.
    Questions from the Rough Ground: Teaching, Autobiography and the Cosmopolitan ‘‘I’’2015In: Studies in Philosophy and Education, ISSN 0039-3746, E-ISSN 1573-191X, Vol. 34, no 5, p. 441-458Article in journal (Refereed)
    Abstract [en]

    In this article I explore how cosmopolitanism can be a challenge for ordinary language philosophy. I also explore cosmopolitan aspects of Stanley Cavell’s ordinary language philosophy. Beginning by considering the moral aspects of cosmopolitanism and some examples of discussions of cosmopolitanism in philosophy of education, I turn to the scene of instruction in Wittgenstein and to Stanley Cavell’s emphasis on the role of autobiography in philosophy. The turn to the autobiographical dimension of ordinary language philosophy, especially its use of “I” and “We”, becomes a way to work on the tension between the particular and the universal claims of cosmopolitanism. I show that the autobiographical aspects of philosophy and the philosophical significance of autobiographical writing in ordinary language philosophy can be seen as a test of representativeness—a test of the ground upon which one stands when saying “I”, “We” and “You.”

  • 3.
    Ljunggren, Carsten
    Örebro University, School of Humanities, Education and Social Sciences.
    Agonistic Recognition in Education: On Arendt's Qualification of Political and Moral Meaning2010In: Studies in Philosophy and Education, ISSN 0039-3746, E-ISSN 1573-191X, Vol. 29, no 1, p. 19-33Article in journal (Refereed)
    Abstract [en]

    Agonistic recognition in education has three interlinked modes of aesthetic experience and self-presentation where one is related to actions in the public realm; one is related to plurality in the way in which it comes into existence in confrontation with others; and one is related to the subject-self, disclosed by 'thinking. Arendt's conception of 'thinking' is a way of getting to grips with aesthetic self-presentation in education. By action, i.e., by disclosing oneself and by taking initiatives, students and teachers constitute their being. The way Arendt theorizes action (vita activa) makes it essentially unpredictable and destabilizing, which does not seem to fit into what should be expected from education. In the article I will argue that it should have a place by virtue of the debate, challenge and contest it offers. But education should also be defined from a specific kind of contemplation called 'thinking' to become the cultivation of a faculty of judgment in education-thinking (vita contemplativa) as a common virtue in education. Arendt's demarcation between truth and meaning does from the point of view of agonistic recognition in education call for 'thinking' as a qualification of political and moral meaning-the 'taste' to be established in the individual, by individual judgements but always judged in relation to members of a community.

  • 4.
    Mårdh, Andreas
    et al.
    Örebro University, School of Humanities, Education and Social Sciences.
    Tryggvason, Ásgeir
    Örebro University, School of Humanities, Education and Social Sciences.
    Democratic Education in the Mode of Populism2017In: Studies in Philosophy and Education, ISSN 0039-3746, E-ISSN 1573-191X, Vol. 36, no 6, p. 601-613Article in journal (Refereed)
    Abstract [en]

    This paper seeks to bring John Dewey’s pragmatist philosophy of democratic education and the public into dialogue with Ernesto Laclau’s theory of populism. Recognizing populism as an integral aspect of democracy, rather than as its antithesis, the purpose of this paper is to provide a theoretical account of populism as being of educational relevance in two respects. First, it argues that the populist logic specifies a set of formal elements by which democratic education could operate as a collective enterprise. Second, it asserts that the notion of populism supplements any congenial understanding of democratic education by bringing political demands, conflicts and affects to the fore. Finally, the paper discusses the risks and possibilities inherent in visualizing populism as an educational modus.

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