The work of the Kyoto School represents one of the few streams of philosophy that originate in Japan. Following the cultural renaissance of the Meiji Restoration after Japan's period of closure to the outside world (1600-1868), this distinctly Japanese thought found expression especially in the work of Kitaro Nishida, Keiji Nishitani and Hajime Tanabe. Above all this is a philosophy of experience, of human becoming, and of transformation. In pursuit of these themes it brings an inheritance of Western philosophy that encompasses William James, Hume, Kant and Husserl, as well as the psychology of Wilhelm Wundt, into conjunction with Eastern thought and practice. Yet the legacy and continuing reception of the Kyoto School have not been easy, in part because of the coincidence of its prominence with the rise of Japanese fascism. In light of this, then, the School's ongoing relationship to the thought of Heidegger has an added salience. And yet this remains a rich philosophical line of thought with remarkable salience for educational practice.

The present collection focuses on the Kyoto School in three unique ways. First, it concentrates on the School's distinctive account of human becoming. Second, it examines the way that, in the work of its principal exponents, diverse traditions of thought in philosophy and education are encountered and fused. Third, and with a broader canvas, it considers why the rich implications of the Kyoto School for for philosophy and education have not been more widely appreciated, and it seeks to remedy this.

The first part of the book introduces the historical and philosophical background of the Kyoto School, illustrating its importance especially for aesthetic education, while the second part looks beyond this to explore the convergence of relevant streams of philosophy, East and West, ranging from the Noh play and Buddhist practices to American transcendentalism and post-structuralism.

The existential crises involved in translation are part of our political life, especially in times when the closing of borders symbolized by Brexit and the triumph of Donald Trump, present new challenges to those living lives of immigrancy and those waiting at the borders. How to resist the emotive tide of populism and, in particular, the language that legitimates exclusion? How to confront the anxieties of inclusion? These challenges are increasingly pressing. The 2016 Conference of the International Network of Philosophers of Education sought to address such concerns through the theme 'Philosophy as translation and the understanding of other cultures'. The chapters included here represent the breadth and richness of that conference, addressing questions of ethics, desire, religious understanding, intercultural philosophy, and practices of higher education and teacher education. The processes of translation they discuss are not limited to linguistic translation as conventionally understood. Instead translation is taken to be a window through which to understand how we, as linguistic beings, are constantly in a process of transformation, and how our personal and cultural identities are, hence, also already involved in processes of translation. This book was originally published as a special issue of Ethics & Education.

The work of the Kyoto School represents one of the few streams of philosophy that originate in Japan. Following the cultural renaissance of the Meiji Restoration after Japan's period of closure to the outside world (1600-1868), this distinctly Japanese thought found expression especially in the work of Kitaro Nishida, Keiji Nishitani and Hajime Tanabe. Above all this is a philosophy of experience, of human becoming, and of transformation. In pursuit of these themes it brings an inheritance of Western philosophy that encompasses William James, Hume, Kant and Husserl, as well as the psychology of Wilhelm Wundt, into conjunction with Eastern thought and practice. Yet the legacy and continuing reception of the Kyoto School have not been easy, in part because of the coincidence of its prominence with the rise of Japanese fascism. In light of this, then, the School's ongoing relationship to the thought of Heidegger has an added salience. And yet this remains a rich philosophical line of thought with remarkable salience for educational practice. The present collection focuses on the Kyoto School in three unique ways. First, it concentrates on the School's distinctive account of human becoming. Second, it examines the way that, in the work of its principal exponents, diverse traditions of thought in philosophy and education are encountered and fused. Third, and with a broader canvas, it considers why the rich implications of the Kyoto School for for philosophy and education have not been more widely appreciated, and it seeks to remedy this. The first part of the book introduces the historical and philosophical background of the Kyoto School, illustrating its importance especially for aesthetic education, while the second part looks beyond this to explore the convergence of relevant streams of philosophy, East and West, ranging from the Noh play and Buddhist practices to American transcendentalism and post-structuralism.

The existential crises involved in translation are part of our political life, especially in times when the closing of borders symbolized by Brexit and the triumph of Donald Trump, present new challenges to those living lives of immigrancy and those waiting at the borders. How to resist the emotive tide of populism and, in particular, the language that legitimates exclusion? How to confront the anxieties of inclusion? These challenges are increasingly pressing. The 2016 Conference of the International Network of Philosophers of Education sought to address such concerns through the theme 'Philosophy as translation and the understanding of other cultures'. The chapters included here represent the breadth and richness of that conference, addressing questions of ethics, desire, religious understanding, intercultural philosophy, and practices of higher education and teacher education. The processes of translation they discuss are not limited to linguistic translation as conventionally understood. Instead translation is taken to be a window through which to understand how we, as linguistic beings, are constantly in a process of transformation, and how our personal and cultural identities are, hence, also already involved in processes of translation. This book was originally published as a special issue of Ethics & Education.

This lively volume explores the theme of friendship in the lives and works of Ralph Waldo Emerson and Henry David Thoreau. Written from diverse perspectives, the essays offer close readings of selected texts and draw on letters and journals to offer a comprehensive view of how Emerson s and Thoreau s friendships took root and bolstered their individual political, social, and ethical projects. This collection explores how Emerson and Thoreau, in their own ways, conceived of friendship as the creation of shared meaning in light of personal differences, tragedy and loss, and changing life circumstances. Emerson and Thoreau presents important reflections on the role of friendship in the lives of individuals and in global culture."

What could it mean to speak of philosophy as "the education of grownups"? This book takes Stanley Cavell's much-quoted, yet enigmatic phrase as the provocation for a series of explorations into themes of education that run throughout his work - through his response to Wittgenstein, Austin and ordinary language philosophy, through his readings of Thoreau and of the moral perfectionism he identifies with Emerson, through his discussions of literature and film. Hilary Putnam has described Cavell not only as one of the most creative thinkers of today but as amongst the few contemporary philosophers to explore the territory of philosophy as education. Yet in mainstream philosophy his work is apt to be referred to rather than engaged with, and the full import of his writings for education is still to be appreciated. Cavell engages in a sustained exploration of the nature of philosophy, and this is not separable from his preoccupation with what it is to teach and to learn, with the kinds of transformation these might imply, and with the significance of these things for our language and politics, for our lives as a whole. In recent years Cavell's work has been the subject of a number of books of essays, but this is the first to address directly the importance of education in his work. Such matters cannot fail to be of significance not only for the disciplinary fields of philosophy and education, but in politics, literature, and film studies - and in the humanities as a whole. A substantial introduction provides an overview of the philosophical purchase of questions of education in his work, while the essays are framed by two new pieces by Cavell himself. The book shows what it means to read Cavell, and simultaneously what it means to read philosophically, in itself a part of our education as grownups.

In the name of efficiency, the practice of education has come to be dominated by neoliberal ideology and procedures of standardization and quantification. Such attempts to make all aspects of practice transparent and subject to systematic accounting lack sensitivity to the invisible and the silent, to something in the human condition that cannot readily be expressed in an either-or form. Seeking alternatives to such trends, Saito reads Dewey's idea of progressive education through the lens of Emersonian moral perfectionism (to borrow a term coined by Stanley Cavell). She elucidates a spiritual and aesthetic dimension to Dewey's notion of growth, one considerably richer than what Dewey alone presents in his typically scientific terminology.

Translation exposes aspects of language that can easily be ignored, renewing the sense of the proximity and inseparability of language and thought. The ancient quarrel between philosophy and literature was an early expression of a self-understanding of philosophy that has, in some quarters at least, survived the centuries. This book explores the idea of translation as a philosophical theme and as an important feature of philosophy and practical life, especially in relation to the work of Stanley Cavell. The essays in this volume explore philosophical questions about translation, especially in the light of the work of Stanley Cavell. They take the questions raised by translation to be of key importance not only for philosophical thinking but for our lives as a whole. Thoreau's enigmatic remark "The truth is translated" reveals that apparently technical matters of translation extend through human lives to remarkable effect, conditioning the ways in which the world comes to light. The experience of the translator exemplifies the challenge of judgement where governing rules and principles are incommensurable; and it shows something of the ways in which words come to us, opening new possibilities of thought. This book puts Cavell's rich exploration of these matters into conversation with traditions of pragmatism and European thought. Translation, then, far from a merely technical matter, is at work in human being, and it is the means of humanisation. The book brings together philosophers and translators with common interests in Cavell and in the questions of language at the heart of his work.

What could it mean to speak of philosophy as "the education of grownups"? This book takes Stanley Cavell's much-quoted, yet enigmatic phrase as the provocation for a series of explorations into themes of education that run throughout his work - through his response to Wittgenstein, Austin and ordinary language philosophy, through his readings of Thoreau and of the moral perfectionism he identifies with Emerson, through his discussions of literature and film. Hilary Putnam has described Cavell not only as one of the most creative thinkers of today but as amongst the few contemporary philosophers to explore the territory of philosophy as education. Yet in mainstream philosophy his work is apt to be referred to rather than engaged with, and the full import of his writings for education is still to be appreciated. Cavell engages in a sustained exploration of the nature of philosophy, and this is not separable from his preoccupation with what it is to teach and to learn, with the kinds of transformation these might imply, and with the significance of these things for our language and politics, for our lives as a whole. In recent years Cavell's work has been the subject of a number of books of essays, but this is the first to address directly the importance of education in his work. Such matters cannot fail to be of significance not only for the disciplinary fields of philosophy and education, but in politics, literature, and film studies - and in the humanities as a whole. A substantial introduction provides an overview of the philosophical purchase of questions of education in his work, while the essays are framed by two new pieces by Cavell himself. The book shows what it means to read Cavell, and simultaneously what it means to read philosophically, in itself a part of our education as grownups.

In response to the contemporary crisis of democracy as a way of life, in particular, the anxieties of inclusion, this important new book explores the contemporary significance of American philosophy (the pragmatism and American transcendentalism of Emerson and Thoreau) and tries to present new ways of cultivating political emotions and political citizens. To take up this philosophical-political-educational task, the book introduces Cavell's idea of philosophy as translation - a broader sense of translation as being internal to the nature of language, and hence to the condition of human being as linguistic being and, hence, as political being. Translation is a lens through which to enhance the possibilities and to elucidate the shifting identities of American philosophy. Through this, a hidden tension within American philosophy, between pragmatism and transcendentalism, is exposed. Ultimately, the book presents a vision of an alternative political education for human transformation and perfectionist cosmopolitan education.

Translation exposes aspects of language that can easily be ignored, renewing the sense of the proximity and inseparability of language and thought. The ancient quarrel between philosophy and literature was an early expression of a self-understanding of philosophy that has, in some quarters at least, survived the centuries. This book explores the idea of translation as a philosophical theme and as an important feature of philosophy and practical life, especially in relation to the work of Stanley Cavell. The essays in this volume explore philosophical questions about translation, especially in the light of the work of Stanley Cavell. They take the questions raised by translation to be of key importance not only for philosophical thinking but for our lives as a whole. Thoreau's enigmatic remark "The truth is translated" reveals that apparently technical matters of translation extend through human lives to remarkable effect, conditioning the ways in which the world comes to light. The experience of the translator exemplifies the challenge of judgement where governing rules and principles are incommensurable; and it shows something of the ways in which words come to us, opening new possibilities of thought. This book puts Cavell's rich exploration of these matters into conversation with traditions of pragmatism and European thought. Translation, then, far from a merely technical matter, is at work in human being, and it is the means of humanisation. The book brings together philosophers and translators with common interests in Cavell and in the questions of language at the heart of his work.

In the name of efficiency, the practice of education has come to be dominated by neoliberal ideology andprocedures of standardization and quantification. Such attempts to make all aspects of practice transparent and subject to systematic accounting lack sensitivity to the invisible and the silent, to something in the humancondition that cannot readily be expressed in an either-or form. Seeking alternatives to such trends, Saito reads Dewey's idea of progressive education through the lens of Emersonian moral perfectionism (to borrow a term coined by Stanley Cavell). She elucidates a spiritual and aesthetic dimension to Dewey's notion of growth, one considerably richer than what Dewey alone presents in his typically scientific terminology.