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1.
In this essay, Chris Higgins sets out to disentangle the tradition of humane learning from contemporary distinctions and debates. The first section demonstrates how a bloated and incoherent “humanism” now functions primarily as a talisman or a target, that is, as a prompt to choose sides. It closes with the image of Doris Salcedo's Shibboleth, suggesting that humanism is more like the uncertain footing of Salcedo's fissure than the footholds on either side. The second section suggests that this “alien humanism” is hiding in plain sight, requiring us only to read an inch beyond the poster‐ready copy fueling the polemics. Even a cursory glance at the texts from which these epitomes are drawn — from Terence's “Nothing human is foreign to me,” through Shakespeare's “What a piece of work is a man,” to Arnold's “The best of what has been thought and said” — is enough to reconnect us with a tradition stranger and more dynamic than that portrayed by boosters and knockers alike. The third section explores the tensions between the research university and the tradition of humane letters it has come to house, arguing that it will not do to escape this rancor by hiding behind the functionalist, and ultimately circular, term “humanist,” defined as one who does research in the humanities. The final section shows that if this older tradition pulls away, to some extent, from the modern humanities, it simultaneously embraces scientific and professional fields, as demonstrated by the long tradition of the physician‐humanist.  相似文献   

2.
In this essay, Mohammed Albakry discusses the notion of accommodating cultural differences in translation and the need to respect these differences without compromising or emphasizing them. First, Albakry reflects on translation as an act of interpretation in light of Terence's famous saying “nothing human can be foreign to me.” Second, he comments on the place of drama in translation and translation studies in order to contextualize his project — translating a number of critically acclaimed contemporary Egyptian plays. He then reviews and critiques the binary model of foreignization/domestication, drawing on some concrete examples of the cultural challenges of translating Arabic drama for the American stage. Albakry concludes by conceptualizing an alternative translational space of dialogical encounters between the human/familiar and the foreign in translation, and by considering the relevance of the Terentian maxim to the negotiation of maintaining sameness while preserving difference.  相似文献   

3.
Terence's famous humanistic motto, “homo sum: humani nil a me alienum puto,” was transmitted from antiquity to modernity as an isolated fragment of a surviving play, and was subjected to various forms of translation and interpretation. In this essay, Joseph McAlhany argues that fragments and translation, by their nature, resist completion and wholeness, and it is this quality that makes them paradigmatically humanistic. After a history of the uses and abuses of this line, in particular the unsuccessful scholarly attempts to provide it with an authoritative meaning and a definitive translation, a close reading of the line reveals the humanistic ironies already present in the line itself. The translations of this fragment demonstrate not only the resistance to completion and the recognition of loss that are essential to humanism, but also how, and why, this crumb of classical antiquity continues to nourish the discourse of humanism.  相似文献   

4.
Inspired by Friedrich Nietzsche's idea of philology and William Gass's concept of transreading, Huiwen (Helen) Zhang employs “transreader” to suggest the integration of four roles in one: reader, translator, writer, and scholar. “Transreader” recognizes that close reading, literary translation, creative writing, and cultural hermeneutics are interdependent activities with intertwined goals: to transfer, transvalue, transform, and transcend the canon. From this perspective, Lu Xun, China's Nietzsche, is a twentieth‐century transreader of the canon, and his prose poem “Revenge (The Second)” delivers a self‐referential ethics of transreading. Zhang's transreading of this poem shows why slow reading is today more necessary than ever, in what sense translation is a universal dilemma, how humanity grows when its expression grows more subtle, and that transreading opens a space for genuine communication.  相似文献   

5.
A bright year 7 student was going through the usual steps that lead to the concept of density and its values for wood and brass and aluminium. After mensurating the volumes of cuboids of these materials he was observing the volume of liquid they displaced in a measuring cylinder. As he carefully pushed the wooden cuboid below the surface, I asked him, “Why do you have to push the wood down?” “Because it floats otherwise”, he replied. “Why didn't you have to push the aluminium down?” “Because there was not enough water to make it float”. “Tell me more”, I said. “Well, sir, you must have seen metal ships floating on the sea. If there's enough water, metal will float, but not in a little bit like this”. Just after describing for me how liquid acetone evaporated if it is placed on your skin, a first year university chemistry student with good test results was unable to give me any examples of a liquified gas. When pressed he muttered “Solids, liquids, gases” (A strangely immutable sequence that has neither evolutionary nor biblical support.) and said he thought the cO in a cylinder was probably liquid. Gases could be liquified by lowering the temperature, he said. On being asked to describe what would happen if he steadily cooled down the air in a space, he began by quoting, “Air molecules, being particles moving very rapidly with energy proportional to temperature”. As he cooled them down in thought, he held out his hands and slowed down the vibration of his fingers about a point in space. Finally, his fingers stopped and he said, “It's nothing”. “What do you mean, has it disappeared?” I said. “No”, he replied, but it's no longer a gas, and it's not a liquid or a solid. They are all just there suspended in space. It's no-thing”.  相似文献   

6.
In this essay, Terri Wilson puts the argument developed by Kathleen Knight Abowitz that charter schools could be considered as counterpublic spaces into interaction with empirical research that explores patterns of voluntary self‐segregation in charter schools. Wilson returns to the theoretical tension between Jürgen Habermas and Nancy Fraser over the inclusivity of the public sphere. Wilson argues that Fraser's concept of counterpublic space rests on an oversimplification of Habermas's concept of the public sphere and, further, that justifying school choice through Fraser's “multiplicity of publics” offers few resources for questioning the increasing segregation of schools. According to Wilson, Habermas's normative project—and his concept of “idealization,” in particular—offers both an answer to Fraser's critique and a better application of “the public sphere” to the issue of school choice. Wilson concludes by considering how Habermas's understanding of the public sphere as a normative ideal might serve as a useful resource for evaluating the public‐ness of charter school reform.  相似文献   

7.
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8.
Recalling her experience as an exchange teacher in Birmingham, England, in 1938–39, in the midst of the Great Depression, Oregon teacher Mary Kelly, wrote: When I witnessed the first‘leaving’day … in one of the Birmingham schools and learned that as soon as the majority of the English children were fourteen they were through with regular schooling forever, I almost shed tears. “Do you mean that those girls will never go to high school?” I asked. “Yes it is true.” ”Will they have jobs or will they be idle?” “The Education Department will place most of them in positions in homes, shops or factories ….” There were no graduation exercises, no lovely new dresses, no parents or relatives invited. I thought of my high‐school graduation, which possibly would never have been if education was not free, because the means were limited. Still another graduation after going through college on nothing a year permitted me to take up teaching ….To me, at that moment, there was nothing more precious than democracy and I mean the American way.1  相似文献   

9.
Lynne Wiltse 《Literacy》2015,49(2):60-68
In this paper, I report on a school‐university collaborative research project that investigated which practices and knowledges of Canadian Aboriginal students not acknowledged in school may provide these students with access to school literacy practices. The study, which took place in a small city in Western Canada, examined ways to merge the out‐of‐school literacy resources with school literacy practices for minority language learners who struggle with academic literacies. Drawing on the third space theory, in conjunction with the concept of “funds of knowledge,” I explain how students' linguistic and cultural resources from home and community networks were utilised to reshape school literacy practices through their involvement in the Heritage Fair programme. I analyse a representative case study of Darius, a 10‐year‐old boy who explored his familial hunting practices for his Heritage Fair project. This illustrative exemplar, “Not just sunny days,” highlights the ways in which children's out‐of‐school lives can be used as a scaffold for literacy learning. In conclusion, I discuss implications for educators and researchers working to improve literacy learning for minority students by connecting school learning to children's out‐of‐school learning.  相似文献   

10.
Since it was first published in 2011, ‘A Manifesto for Education’ by Gert Biesta and Karl Anders Säfström has received numerous enthusiastic reviews and been hailed as providing ‘an alternative vision for education’. Such enthusiasm, however, is perhaps not purely attributable to the substance of the text but also to the form that it adopts. In this regard, I attempt to explore what the authors refer to as the ironic usage of this genre of writing in relation to its message. The authors diagnose a problem in education related to the modern understanding of time, and they suggest an alternative ‘non‐temporality’ in which we ‘stay in the tension between “what is” and “what is not” ’. While I appreciate the Manifesto's attempt to offer criticism based on the link between freedom and temporality in education, I take issue with aspects of their analysis. I discuss temporality and freedom through a reading of Martin Heidegger in which the concept of time in education is understood in terms of human freedom as possibility.  相似文献   

11.
In this paper Amanda Fulford addresses the issue of student writing in the university, and explores how the increasing dominance of outcome‐driven modes of learning and assessment is changing the understanding of what it is to write, what is expected of students in their writing, and how academic writing should best be supported. The starting point is the increasing use of what are termed “technologies” of writing — “handbooks” for students that address issues of academic writing — that systematize, and smooth the work of writing in, Fulford argues, an unhelpful way. This leads to a reconsideration of what it means to write in the university, and what it is to be a student who writes. Fulford explores etymologically the concept of “writing” and suggests that it might be seen metaphorically as physical labor. Writing as physical labor is explored further through the agricultural metaphors in Henry David Thoreau's Walden and through Stanley Cavell's reading of that text. In making a distinction between writing‐as‐plowing and writing‐as‐hoeing, Fulford argues that some technologies of writing deny voice rather than facilitate it, and she concludes by offering a number of suggestions for the teaching and learning of writing in the university that emphasize the value of being lost (in one's subject and one's work) and finding one's own way out. These “lessons” are illustrated with reference to Thoreau's text Walden and to American literature and film.  相似文献   

12.
With the rise of poststructuralist critiques of the autonomous subject, attention has shifted from the nature of “intentional persuasion” to the constitutive nature of discourse. Although this turn has led to valuable new insights into the nature of rhetoric, it also threatens to discount one of the most vital contributions of the rhetorical tradition—the nature of rhetorical invention. This essay seeks to recover the notion of invention by drawing from John Dewey's naturalistic interpretation of experience. In Dewey's framework, “consciousness” is neither the private contents of thought nor a point of articulation for social discourse, but a practice of manipulating public meanings as a means of responding to problematic situations. I then use Dewey's notion to advance the concept of a “rhetorical consciousness,” which I define in terms of the sophistical principles of imitatio and dissoi logoi. To demonstrate the pragmatic significance of this concept, I then show, through an analysis of Charles Darwin's notebooks, how Darwin employed his own rhetorical consciousness within his struggle to invent the revolutionary arguments that led up to his publication of On the Origin of Species. My hope is that this naturalistic interpretation of rhetorical invention will contribute to the ongoing project of cultivating a more intelligent, critical, and creative citizenry through the application of classical rhetorical principles to contemporary democratic forms of education in both the arts and sciences.  相似文献   

13.
Through the comparative study of non‐Anglophone translations of Geoffrey Chaucer's The Canterbury Tales, we can achieve the progressive goals of Emily Apter's “translational transnationalism” and Edward Said's “cosmopolitan humanism.” Both translation and humanism were intrinsic to Chaucer's initial composition of the Tales, and in turn, both shaped Chaucer's later reception, often in ways that did a disservice to his reputation and his verse. In this essay, Candace Barrington argues that comparative translation provides a means whereby new modes of translation, like Apter's, can promote a different version of humanism, like Said's; she demonstrates this process in a brief philological study of Nazmi A??l's Turkish translation of The Squire's Tale. While we can see the infusion of Turkish values and perspectives in the new text, we can also see that the Turkish reveals new insights into Chaucer's subtle and nuanced use of language.  相似文献   

14.
Examining Malcolm Browne's photograph of the burning monk as well as appropriations of it by the Ministers' Vietnam Committee, I argue that self-immolation is a powerful rhetorical act that utilizes self-inflicted violence as a means of performing a visual embodiment of violence done by an “other.” I assert that the power and resonance of Browne's photograph stem from its freezing in time of what Barbie Zelizer terms “the about to die moment.” Additionally, this study expands Zelizer's concept by examining how appropriations of the burning monk image demonstrate the resonance of images of the dead and their potential to promote agency and civic engagement.  相似文献   

15.
Much discourse on school shootings tends to imply a binary separation between what is considered normal and exceptional, between an expected course of human events and sociohistorical aberrations. In this article Harvey Shapiro suggests the need for new directions in our responses: First, he shows how responses to school shootings tend to expropriate and (paradoxically) dismiss certain kinds of violence in order to articulate a vision of the self as sovereign, exerting power over bodily life, exercising a self‐removal from community conversations, and thus claiming what Giorgio Agamben and others call the “sovereign exception.” Second, he suggests how Agamben's development of Walter Benjamin's concept of “divine violence” can unmask prevailing states of exception and can inform education's efforts to challenge binaries of good and evil, urban and suburban, individual and community, justice and law, normal and exceptional, that confound our deliberations and long‐term responses to mass shootings.  相似文献   

16.
In this essay Amanda Fulford examines the subject of inter‐cultural understanding from two perspectives: first, through considering Naoko Saito's exploration of translation and inter‐/intra‐cultural understanding, and second, through a discussion of work from the field of literacy studies, in particular the New London Group's “pedagogy of multiliteracies.” In her consideration of the different approaches taken to the challenge of multicultural and globalized societies, and the experiences of encounters with language, Fulford pursues four principal themes: learning from difference, active design of meaning, a relation with language, and transformation of the individual. She shows how Saito's use of American philosophy, in particular Henry David Thoreau's Walden and Stanley Cavell's readings of Thoreau, can play a crucial role in any reconsideration of teaching and learning in adult literacy education. Fulford further demonstrates how Thoreau's notion of the “father tongue” is central to the idea of learning from difference and to our use of language. She concludes by proposing that literacy education and research within the field of literacy studies could benefit from the kind of philosophical conversation, across the borders of subject and epistemology, that an exposure to, and consideration of, the ideas of Thoreau and Cavell on what it means to read and write can offer.  相似文献   

17.
In this article, I discuss how by engaging difference teachers and students can go beyond the binary of “self” and “other” towards “interbeing”. I first discuss how postcolonial and feminist perspectives can inform multicultural discourse by rethinking self and other in terms of hybrid identities and cultures. Then, I draw on Thich Nhat Hanh's (1991) concepts of mindfulness, contemplation, and interbeing; bell hooks' (1994) concept of an engaged pedagogy; and my reflections on my own practice of teaching multicultural education courses. I argue that a self-reflexive pedagogy of interbeing is transformative, enabling both students and teachers to “see with the eyes of interbeing” (Hanh, 1991, p. 98) and heal from the wounds of oppression.  相似文献   

18.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  相似文献   

19.
In this essay, Vasileios Pantazis examines how two philosophers having different orientations acknowledge and study the phenomenon of the “encounter” (Begegnung) and its fundamental importance to human life and education. On the one hand, Otto Friedrich Bollnow drew on existential philosophy and philosophical anthropology in his analysis of the encounter, while Alain Badiou, on the other hand, used psychoanalysis, mathematics, and Plato in exploring the concept. The approach Pantazis takes in this essay aims at fusing the concept of the encounter as developed by Bollnow with a philosophical view, specifically Badiou's understanding of the encounter in the context of his concept “event of truth.” Through the “fusion of horizons,” as Hans‐Georg Gadamer put it, between these two views, Pantazis seeks to enrich the concept of the encounter and to draw out a renewed meaning for philosophical and educational theory.  相似文献   

20.
How does the fact that two tests should not be equated manifest itself? This paper addresses this question through the study of the degree to which equating functions fail to exhibit population invariance across subpopulations. Equating fimctions are supposed to be population invariant by definition. But, when two tests are not equatable, it is possible that the linking functions, used to connect the scores of one to the scores of the other, are not invariant across different populations of examinees. While no acceptable equating function is ever completely population invariant, in the situations where equating is usually performed we believe that the dependence of the equating function on the population used to compute it is usually small enough to be ignored. We introduce two root‐mean‐square difference measures of the degree to which the functions used to link two tests computed on different subpopulations differ from the linking function computed for the whole population. We also introduce the system of “parallel‐linear” linking functions for multiple subpopulations and show that, for this system, our measure of population invariance can be computed easily from the standardized mean differences between the scores of the subpopulations on the two tests. For the parallel‐linear case, we develop a correlation‐based upper bound on our measure that holds for all systems of subpopulations. We illustrate these ideas using data from the SAT I and from a concordance study of several combinations of ACT and SAT I scores, In the appendices, we give some theoretical results bearing on the other equating “requirements” of “same construct,”“same reliability” and one aspect of Lord's concept of equity.  相似文献   

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