Despite growing evidence of many environmental and other problems being caused by industrialized meat production, the issue of meat consumption is still generally seen as a private affair that has ...nothing to do with politics or education. This article problematizes meat consumption and discusses transformative learning theory in the light of the authors' experiences with denialism in critical meat education. It reveals the potential of a cross-fertilization through which transformative learning theory gains complexity and critical meat education benefits from a more coherent theoretical and practical frame.
Despite readily available facts and figures regarding human-caused natural degradation, a large portion of the public still refuses to believe that the environment is suffering because of our ...actions. This refusal to believe, paired with a lack of environmental motivation, has become so evident that it recently attracted the attention of scientists and psychologists attempting to account for it from various perspectives. The disbelief in, for instance, climate change, is hard to explain without referring to a mechanism best described as "environmental denial". Analysis shows that people may be prone to deny anthropogenic environmental damage because their personal identity, as well as the quest for meaning in their lives, depends upon a consumerist modus vivendi. Consciously or unconsciously faced with the dilemma of either accepting that this lifestyle endangers the life of the planet (as well as their and their children c well-being), and thus accepting its consequences and the responsibility for change, or refusing to believe that the environmental degradation is occurring in the first place, they choose the latter option. This choice is also motivated by the lack of sound alternatives around which new, "greener" identities could be built. Thus any attempt at changing public opinion regarding anthropogenic environmental degradation, as well as any strategy that advocates putting an abrupt end to our environmentally damaging practices, is not likely to be successful f it neglects to provide new footing for identity-building. Adapted from the source document.
Glavni poudarki Pedagogike zatiranih Paula Freireja vključujejo samouresničenje kot smoter človekovega življenja, opredelitev zatiralskih elit, ki to milijonom zatiranih preprečujejo, ter idejo, da ...je modus operandi moderne šole prav utrjevanje zatiranja s tem, ko učence pasivizira. Podobno kot Ivan Illich je bil tudi Freire prepričan, da bo urok dominacije odpravljen, če se bodo ljudje aktivno samouresničevali, a nove oblike tržne ekonomije to predpostavko na žalost postavljajo pod vprašaj, saj novi načini kapitalistične produkcije presežne vrednosti temeljijo natanko na samouresničevanju posameznikov. Zdi se tudi, da v razvitih družbah ne potrebujemo toliko pedagogike zatiranih kot prej pedagogiko zatiralcev. Toda rešitve teh problemov gre iskati znotraj Freirejevega okvira in ne mimo njega.
Glavni poudarki Pedagogike zatiranih Paula Freireja vključujejo samouresničenje kot smoter človekovega življenja, opredelitev zatiralskih elit, ki to milijonom zatiranih preprečujejo, ter idejo, da ...je modus operandi moderne šole prav utrjevanje zatiranja s tem, ko učence pasivizira. Podobno kot Ivan Illich je bil tudi Freire prepričan, da bo urok dominacije odpravljen, če se bodo ljudje aktivno samouresničevali, a nove oblike tržne ekonomije to predpostavko na žalost postavljajo pod vprašaj, saj novi načini kapitalistične produkcije presežne vrednosti temeljijo natanko na samouresničevanju posameznikov. Zdi se tudi, da v razvitih družbah ne potrebujemo toliko pedagogike zatiranih kot prej pedagogiko zatiralcev. Toda rešitve teh problemov gre iskati znotraj Freirejevega okvira in ne mimo njega.
The main tenets of Paulo Freire’s Pedagogy of the Oppressed include self-realisation as the goal of human life, oppressing elites that stand in the way of this goal for millions of oppressed people, ...and the idea that the modus operandi of modern schools reinforces oppression by making students passive. Similarly to Ivan Illich, Freire was convinced that the spell of domination will be broken if people will actively self-create themselves; however, new forms of market economy unfortunately challenge this supposition as the new modes of capitalist production of surplus value rely precisely on the self-realisation of individuals. Moreover, it often seems that what is needed in developed societies is not a pedagogy of the oppressed but a pedagogy for the oppressors. However, the solutions to these problems should be sought within Freire’s framework rather than outside it.
The Human-Animal Boundary Wenning, Mario; Batra, Nandita; Bergamin, Joshua A ...
2018, 2018-11-27
eBook
The Human-Animal Boundary shifts the traditional anthropocentric focus of philosophy and literature by combining the question "what is human?" with the question "what is animal?" The objective is to ...expand the imaginative scope of human-animal relationships by combining perspectives from different disciplines, traditions, and cultural backgrounds.
This paper aims to establish a different (transspecies) model of (animal) ethics by challenging one of the dominant paradigms of contemporary ethics (and aesthetics), namely the ethics of otherness. ...The ethics of otherness, striving for openness and the avoidance of appropriation, pushes the animal into representability and ineffability, marking it as “wholly other”, which consequently leads to the impossibility of any kind of communication and mutual understanding, even self-understanding. It is in this context that the problem of anthropomorphism arises, a problem that is crucially linked to the central issue that feeds the ethics of otherness, the fear of uncanny proximity. Our thesis is that the most appropriate path to resolving the problem is not to try to undo the irresolvable tension between distance and proximity (to find a way out of the confrontation with the animal, either through the logos or through something that is supposed to transcend the logos), but rather the deconstruction of these attempts at transcendence that are the root of the issue. The relationship with the other can then be understood from the recognition of this paradox, an intertwining of understanding and misunderstanding, distance and proximity, or distant proximity.
Cilj rada je utvrditi drugačiji (transspecijski) model (životinjske) etike izazivanjem jedne od dominantnijih paradigmi suvremene etike (i estetike), etike drugoga. Etika drugoga, u stremljenju k otvorenosti i izbjegavanju aproprijacije, gura životinju k zastupljenosti i neizrecivosti, označavajući je kao „posve drugačiju“, što posljedično vodi nemogućnosti ostvarivanja bilo kakve komunikacije i uzajamnog razumijevanja, čak i samorazumijevanja. U ovom se kontekstu javlja problematika antropomorfizma, problem koji je usko povezan s temeljnim pitanjem koje hrani etiku drugoga, strah od nevjerojatne blizine. Naša je teza da najprikladniji put k rješavanju problema nije pokušavanje rješavanja nerješive napetosti između udaljenosti i blizine (izbjegavanje sukobljavanja sa životinjom, ili kroz logos ili nečime što nadilazi logos), već dekonstrukcija ovih pokušaja nadilaženja koji su korijen problema. Stoga se odnos s drugim može shvatiti prepoznavanjem ovog paradoksa, isprepletenost razumijevanja i nerazumijevanja, udaljenosti i blizine ili udaljene blizine.
Un Poète Maudit Grušovnik, Tomaž
Conversations: The Journal of Cavellian Studies,
12/2013
1
Journal Article
Peer reviewed
Images of landscapes and encounters with the natural world feature prominently throughout Stanley Cavell’s texts — so much so that Coleridge’s romantic visions of the natural environment (the cold, ...icy region through which the Mariner’s ship drifts) represent one of the cornerstones of Cavell’s understanding of “romanticism as working out a crisis of knowledge,” and “skepticism as what romantic writers are locked in struggle against.” Indeed, skepticism as an interpretation of “metaphysical finitude” as “an intellectual lack” is seen by Cavell as something that has to be overcome (and not, say, refuted); and this overcoming, at least when it comes to the external world skepticism, is envisioned as the “acceptance” of the world, or even as “the idea of a romance with the world.” The “world” romantic writers have in mind is, of course, the natural world, for we should “Let Nature be our teacher.” It seems, then, that overcoming of skepticism is inextricably bound up with accepting the natural world and its “gift of life.
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