In the publication 'In Community of Inquiry with Ann Margaret Sharp' (2018) the editors, Maughn Rollins Gregory and Megan Jane Laverty present a series of significant essays that honour Anne Margaret ...Sharp and her significant contribution to the Philosophy for Children (P4C) program. One of the essays, 'Looking at others’ faces' (Sharp & Laverty 2018), is a revised version of Sharp’s earlier essay (see Sharp & Laverty 2018, p. 128, note 2) and further develops her original themes and interests in post-structuralist research and its implications for the P4C program. Sharp and Laverty argue for recognising alterity as informed by Emmanuel Levinas and his notion of the ‘Other’ ('L’Autre') in the Community of Inquiry (CoI) alongside the well-established model of Socratic maieutics. But can Socrates and Levinas be reconciled as Sharp and Laverty invite us? In this essay I examine an interpretation of maieutics from Levinas that makes it both incompatible and yet, ultimately, reconciled with alterity in his notion of teaching. Finally, I explore ambiguities and implications that emerge from accepting this approach and suggest further questions that remain to be explored in relation to the pedagogy of the CoI.
The meaning of exile Hess, Andreas
European journal of social theory,
08/2018, Letnik:
21, Številka:
3
Journal Article
Recenzirano
This article discusses why the theme of exile, marginality and the role of outsiders occupied Judith N. Shklar and how it impacted on her teaching and writing. More specifically it draws on Shklar’s ...last Harvard lectures and essays in which she reflects systematically on the questions of obligation and exile. It maintains that the relatively late turn towards exile is neither accident nor retrospective construction. Throughout her adult life Judith Shklar argued from a position of ‘optimal marginality’ – what has been called ‘exile from exile’ − that allowed her to situate and present herself simultaneously as an outsider and to present her political theory as a kind of pedagogic and maieutic discourse. This was a way of turning traumatic personal experiences into a creative academic performance marked by true intellectual curiosity.
This article explores the creative work of Hryhorii Savych Skovoroda from the standpoint of the leading trends in contemporary philosophic thought: a communicative turn in philosophy, neo-Socratic ...dialogue, and ethics of discourse. Skovoroda’s philosophy is interpreted not only in line with the ‘know yourself’ principle as a method of cognition, but, first of all, within the Socratic dialogue dimension when the methods of maieutics and elentics are used for joint searching for truth and solving moral problems. Skovoroda did not reduce philosophy to life, but he raised life to philosophy; philosophy itself was his life and in the first place, it was the practical philosophy of dialogue. Socratic dialogue appears in the practices of communication with people, in particular in the wandering habitus of the thinker. Wandering is an important element of his philosophy, his life, and his habitus. The wandering nature of Skovoroda’s habitus takes his dialogues beyond epistemology bringing the dialogue into a practical, or rather moral and practical plane. As an educator, Skovoroda draws on the Ukrainian culture habitus and practices and transcends this habitus and thus elevating it to the habitus of reason. This paper asserts the idea of the need and necessity to develop and to practice the neo-Skovoroda’s dialogue as a component of the global trend of dialogic civilization development.
The elenchus (gr. ἔλεγχος, literally “argument of disproof”, “refutation”, “cross-examining”) is the core of the Socratic method represented by Plato in his early dialogues. This enquiring technique, ...employed by Socrates to question his interlocutors about the nature or definition of ethical concepts, is the object of a never-ending scholarly debate, concerning especially its primary purpose: is it a positive method, leading to knowledge, or is it rather a negative method, aiming exclusively at refuting the interlocutor’s belief? This paper, through the analysis of some key passages in Plato’s early dialogues, focuses on the structural features of the elenchus in order to understand how the elenctic refutation is developed, why Socrates chooses a dialectical method often ending in aporia, and whether the Socratic method can be considered, not merely an instrument aiming at the recognition of one’s ignorance, but primarily a positive search for knowledge.
The toolbox of instructional methods available to medical ethics educators is richly stocked and well-catalogued. However, the history of ideas relating to its contents is relatively under-researched ...in the medical education literature.
This paper proposes an approach to professional medical ethics education that adapts the ancient maieutic, question-asking method associated with Socratic dialogue, and particularly its uptake in educational theory developed by nineteenth and twentieth century American pragmatic philosophers, who in turn were profoundly influenced by the eighteenth century Common Sense school of philosophy from the Scottish Enlightenment.
The 'ethical sense' postulated in this article is a distant echo of moral sense in Scottish Enlightenment thought. However, ethical sense as posited here is not the natural faculty variously theorised by Scottish Enlightenment philosophers such as Francis Hutcheson and Thomas Reid, but derives from the pre-understandings of students with respect to professional medical ethics.
The ethics educator can engage the ethical sense of students through maieutic 'teaching and learning by asking' in relation to actual clinical narratives, beginning not with the teacher's questions but importantly with those of the learners based on what they would need to know in order to determine the professional ethical obligations entailed.
The Pedagogy of Irony? Ivlampie, Ivan
Procedia, social and behavioral sciences,
07/2014, Letnik:
137
Journal Article
Recenzirano
Odprti dostop
In pedagogical treaties, irony is usually neglected or little analysed. As it is placed at the antipode of seriousness, objectivity, scrupulousness, features that characterise scientific knowledge, ...we ask if irony can be considered, in this circumstance, as an instrument of transmitting or generating knowledge. By means of two great personalities, Socrates and Aristotle, we establish in this paper the border between irony and scientific research, indicating the statute of irony and its value in the act of the formation of the man.
La educación tiene una vasta historia que la ha hecho transitar por diferentes posturas epistemológicas, pragmáticas y ontológicas, situación que ha enriquecido su acervo teórico y práctico. La ...filosofía es, entre otras, una de las ciencias en las que se ha apoyado la educación parar reflexionar sobre su ser y su hacer. Especialmente, uno de estos sustentos actuales es el pensamiento filosófico sobre el diálogo, que ha ayudado a fortalecer lacorriente de la educación dialógica tanto desde su aporte como desde su crítica, aspectos inherentes a la reflexión filosófica. Sin embargo, es evidente que esta corriente de la educación no ha considerado lo suficiente la postura de la mayéutica socrática en su reflexión. Por ello, este artículo tiene como objetivo proponer unos elementos a laeducación dialógica desde el estudio de la mayéutica socrática, para lo cual se utiliza una metodología de enfoque cualitativo y de corte hermenéutico. Los principales resultados de la investigación muestran que la educación dialógica amplía su horizonte desde los supuestos socráticos de la mayéutica en dos aspectos particulares: en primer lugar, la mayéutica invita a recuperar la pregunta y la capacidad de preguntarse, y, en segundo lugar, demuestra que el conocimiento para ser significativo debe ser una conquista y un descubrimiento del propioestudiante mediado por el diálogo consigo mismo, con los otros y con lo otro.
The purpose of this article is to reconsider the Timaeus’ introduction (17a-27a) in order to show that Plato invites the reader to demystify the discourses of the Greek political elite of the fifth ...century. Dreamy land, in the autochtony myth, or ocean of nightmare, in Atlantis, khôra is the aporia of the story of Critias. Compared with Republic, this khôra is in fact the phobic projection of the aristocracy’s annoyed desires.
http://dx.doi.org/10.14195/2183-4105_15_3
We locate Arendt's and Shklar's writings within what Katznelson has identified as an attempt to create a new language for politics after the cataclysm of the twentieth century, and Greif has called ...the new 'maieutic' discourse of 're-enlightenment' in the 'age of the crisis of man'. More specifically, we compare and contrast two related, but in many ways also differing, ways of thinking about totalitarianism and its legal repercussions. To this end, we examine two sets of studies: Arendt's The origins of totalitarianism and Eichmann in Jerusalem: A report on the banality of evil and Shklar's After utopia: The decline of political faith and Legalism: An essay on law, morals, and politics. While The origins of totalitarianism and After utopia discussed totalitarian ideology and its consequences for modern political thought, the Eichmann report and Legalism dealt with the question of whether and how justice is possible after the extreme experience of totalitarianism. We argue that the maieutic impulse led Arendt and Shklar to find distinct routes to address a common concern. Our paper ends with a discussion of some of the surplus meaning that was generated by the different maieutic performances of the two thinkers.
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