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NAOKO SAITO 《Journal of Philosophy of Education》2009,43(2):253-267
This paper offers a different approach to writing about oneself—Stanley Cavell's idea of philosophy as autobiography. In Cavell's understanding, the acknowledgement of the partiality of the self is an essential condition for achieving the universal. In the apparently paradoxical combination of the 'philosophical' (which is traditionally connected with a search for the objective and the universal) and the 'autobiographical' (which is conventionally associated with the subjective and the personal), Cavell shows us a way of focusing on the self and yet always transcending the self. The task requires, however, a reconstruction of the notions of philosophy and autobiography, and at the same time the destabilising of our conceptions of self and language. Cavell seeks to achieve this through the idea of finding one's voice, understood as an autobiographical exercise. This necessitates both negotiation of the inheritance from the past and innovation for the future, initiation into the language community and deviation from it. What this amounts to, in ways that the paper seeks to explain, is a process of the self and language in translation. This is a sense of 'translation' that is broader than the conventional understanding of the term. Such a conception can, it is argued, exercise a therapeutic effect on the self, destabilising the myth of self-identity. The implications of this account for the contemporary vogue for narrative in educational research, as well as for classroom practice, are considered. 相似文献
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This short text introduces a first suite of papers selected from an East‐West project funded jointly by the French Centre National de la Recherche Scientifique (CNRS) and the Japan Society for the Promotion of Science (JSPS). In an attempt to address the concrete social and educational issues that are faced in so many parts of the world, the project engages classic American philosophy (including transcendentalism, pragmatism, and the work of Stanley Cavell) in interdisciplinary exchange with Japanese thought (including the philosophy of the Kyoto School), feminist studies, and the ethics of care. In contemporary tragedies of exclusion, no less than in corresponding anxieties of inclusion, it finds a deepening crisis in democracy, and it suggests limitations in dominant conceptions of citizenship education as well as in the turn to therapy. It seeks to define the conditions for the generation of a politically mature citizenship within democracy recreated as an equality of voices. Political education thus comes to be understood as an education of one.s experience. in which the humanities and the arts assume new prominence. 相似文献
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日本大学的学生就业援助——以国立大学的个案为中心 总被引：1，自引：0，他引：1
针对大学毕业生的就业问题,提出了基本应对策略,结合日本名古屋大学对学生实施系统的就业援助的详细个案,提出了大学的就业援助更应纳入到大学教育的整个系统,并要着重思考学生的职业学习和生涯发展问题。 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2011,45(1):95-109
In the practice of education and educational reforms today ‘meritocracy’ is a prevalent mode of thinking and discourse. Behind political and economic debates over the just distribution of education benefits, other kinds of philosophical issues, concerning the question of democracy, await to be addressed. As a means of evoking a language more subtle than what is offered by political and economic solutions, I shall discuss Ralph Waldo Emerson's idea of perfectionism, particularly his ideas of the ‘gleam of light’ and ‘genius’, as an alternative mode of thinking of human power. Through this Emersonian lens, a provocative shift will be made from meritocracy and ‘mediocracy’ to aristocracy. Emersonian aristocracy destabilizes balanced measures and prevailing discourse about fairness and justice, and makes us reconsider how to achieve a just society in democracy. As an educational implication, I shall propose the idea of citizenship without inclusion—a vision of education for a democratic society in which we learn to live as and with the Great Man. 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2006,40(3):345-356
In the contemporary culture of accountability and the 'economy' of education this generates, pragmatism, as a philosophy for ordinary practice, needs to resist the totalising force of an ideology of practice, one that distracts us from the rich qualities of daily experience. In response to this need, and in mobilising Dewey's pragmatism, this paper introduces another standpoint in American philosophy: Stanley Cavell's account of the economy of living in Thoreau's Walden. By discussing some aspects of Cavell's The Senses of Walden that suggest both apparent similarities and radical differences between Thoreau and Dewey, I shall argue that Cavell discovers rich dimensions of practice in Thoreau's American philosophy, ones that are overshadowed in Dewey's pragmatism: that he demonstrates another way of 'making a difference in practice'. Cavell, as a critical interlocutor of Dewey, from within American philosophy, offers a way of using language in resistance to the rhetoric of accountability and in service to the creation of democracy as a way of life. I shall conclude by suggesting that the enriched tradition of American philosophy from Dewey to Cavell is to be found in their promotion of philosophy as education and education as philosophy. 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2018,52(2):197-215
Our age is characterized by diverse political emotions, sometimes overt and sometimes hidden. They involve such diverse aspects of human life as religious and ethnic tensions, homelessness and immigrancy, and divisions of identity. Anxieties of inclusion can be felt by those seeking to enter a society, by those inside concerned, say, about immigration, and by those inside but at the margins and perhaps resistant to the pressures of normalisation. As prominent traits of contemporary societies, such anxieties do not necessarily manifest or express themselves straightforwardly: they are suppressed or covered over or simply left unvoiced. The political questions that are raised are inseparable from existential and psychological ones. Faced with the ‘quiet desperation’ of the mass of people, and with the need for the acknowledgement of such negative emotions as fear, doubt and anger, our political life calls for the cultivation of a new political sensibility. In response to this task, this paper will explore new ways of cultivating political emotions and political citizens—in such a manner as to question the idea of inclusion. Both those who include and those who would be included must learn from and be affected by what is strange and unknown. To take up this educational task, this paper will introduce Stanley Cavell's idea of philosophy as translation. In its endeavour to re‐place philosophy, this provides a lens through which to re‐think political education. Political education then becomes, as I shall try to show, a kind of linguistic education for human transformation. 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2020,54(5):1306-1313
In response to Ruth Heilbronn and Adrian Skilbeck's thoughtful review of my American Philosophy in Translation, I take up three aspects of the argument about which I want both to defend my position and to clarify it further. The first is the use of examples in philosophy and philosophy of education. The second raises the question of how far American philosophy, as a philosophy in response to crisis, can answer to the contemporary crisis of the pandemic. The third addresses some educational implications of American philosophy in translation by paying attention to the particularities of its language—especially in respect of such considerations as distance education, international exchange without travel and alternative routes of political education through withdrawal and through the creation in digital space of what Thoreau called ‘beautiful knowledge’. 相似文献
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