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Published in 1997, this books is an examination of the
determination of the concept of enlightenment, and related notions,
within modern social relations. The work opens up innovative areas
of research into the relationship between philosophy, social
relations, and education. It applies Gillian Rose's work on "the
broken middle" of Hegelian philosophy to social and educational
theorizing. It offers a critique of the idea of enlightenment, and
of the identity of the teacher in social theory - Rousseau, Marx
and Durkheim - in critical theory - Habermas and Adorno - in
"postmodernism" - Foucalt and Nietzsche - and in a variety of
educational and pedagogical theories. The book concludes with an
original application of Hegelian speculative philosophy to the
teacher/student relationship. This work challenges those working in
social theory and in education to comprehend the contradictions on
their theorising as a shared philosophical consciousness, a shared
"broken middle".
The Western tradition has long held the view that while it is
possible to know that God exists, it nevertheless remains
impossible to know what God is. The ineffability of the
monotheistic God extends to each of the Abrahamic faiths. In this
volume, Tubbs considers Aristotle's logic of mastery and questions
the assumptions upon which God's ineffability rests. Part I
explores the tensions between the philosophical definition of the
One as "thought thinking itself" (the Aristotelian concept of
noesis noeseos) and the educational vocation of the individual as
"know thyself" (gnothi seuton). Identifying vulnerabilities in the
logic of mastery, Tubbs puts forth an original logic of education,
which he calls modern metaphysics, or a logic of learning and
education. Part II explores this new educational logic of the
divine as a "logic of tears," as a "dreadful religious teacher,"
and as a way to cohere the three Abrahamic faiths in an educational
concept of monotheism.
The Western tradition has long held the view that while it is
possible to know that God exists, it nevertheless remains
impossible to know what God is. The ineffability of the
monotheistic God extends to each of the Abrahamic faiths. In this
volume, Tubbs considers Aristotle's logic of mastery and questions
the assumptions upon which God's ineffability rests. Part I
explores the tensions between the philosophical definition of the
One as "thought thinking itself" (the Aristotelian concept of
noesis noeseos) and the educational vocation of the individual as
"know thyself" (gnothi seuton). Identifying vulnerabilities in the
logic of mastery, Tubbs puts forth an original logic of education,
which he calls modern metaphysics, or a logic of learning and
education. Part II explores this new educational logic of the
divine as a "logic of tears," as a "dreadful religious teacher,"
and as a way to cohere the three Abrahamic faiths in an educational
concept of monotheism.
Published in 1997, this books is an examination of the
determination of the concept of enlightenment, and related notions,
within modern social relations. The work opens up innovative areas
of research into the relationship between philosophy, social
relations, and education. It applies Gillian Rose's work on "the
broken middle" of Hegelian philosophy to social and educational
theorizing. It offers a critique of the idea of enlightenment, and
of the identity of the teacher in social theory - Rousseau, Marx
and Durkheim - in critical theory - Habermas and Adorno - in
"postmodernism" - Foucalt and Nietzsche - and in a variety of
educational and pedagogical theories. The book concludes with an
original application of Hegelian speculative philosophy to the
teacher/student relationship. This work challenges those working in
social theory and in education to comprehend the contradictions on
their theorising as a shared philosophical consciousness, a shared
"broken middle".
At about the age of 13 I began to realise that my formal education
was separating itself off from my philosophical education. Of
course, at the time I did not know it in this way. I experienced it
as a split between what I was being taught and my experience of
what I was being taught. It was, I now know, the philosophical
experience of formal schooling. It was not until beginning the
study of sociology at 16 that I came across the idea of
dualisms-pairs of opposites that always appeared together but were
never reconciled. In sociology it was the dualism of the individual
and society. The question most asked in our classes was always
regarding which aspect of the dualism dominated the other. The
answer we always leaned towards was that both were mutually
affected by the other. The answer seemed to lie somewhere in the
middle. It was only at university, first as an undergraduate and
then as a postgraduate, that I came across the idea of the
dialectic. Slowly I began to recognise that the dualisms which
plagued social theory-I and we, self and other, good and evil,
modernity and post-modernity, autonomy and heteronomy, freedom and
nature, truth and relativism, and so many more-were not only
dialectical in being thought about, but also that the thought of
them being dialectical had an even stranger quality. It was the
same experience as being at school.
Named by Rowan Williams as one of his Books of the Year (2021) in
the New Statesman. Socrates On Trial tells of Socrates's return to
a modern city that is plagued by prejudice, privilege and populism.
On resuming his questioning in the agora he is arrested,
interrogated by his prosecutors, questioned by his Judge, and
confessed to by his inquisitor. On a Festival Day, he explores a
new model for the just city --a city based not on mastery but on
learning --before offering a new apology to the court that will,
once again, decide his fate. This new/old Socrates offers the city
a renewed vision of justice by reconceptualizing the meaning and
significance of thinking and education. From the force of Socratic
questioning, he unfolds a different logic of truth, freedom, and
justice. His conversations exert a gravitational force that draws
key cultural elements of the city -- property, wealth, money,
family, essence, gendered and racialized identities, production,
distribution and consumption -- into its educational orbit. At
stake here is the vulnerability of modern democracy to
authoritarian leaders and their sponsors. Influenced by
sophisticated propaganda people's frustration with democracy is
channeled into visceral anger on the one hand, and into
disillusioned scepticism and cynicism on the other. Belief in truth
and education collapses in exhaustion and fatigue, caught in the
headlights of seemingly irresolvable and petrifying rational
paradoxes that block all paths to social justice. Socrates On
Trial, describing the return of Socrates to the modern city,
heralds a new education for such a city.
At about the age of 13 I began to realise that my formal education
was separating itself off from my philosophical education. Of
course, at the time I did not know it in this way. I experienced it
as a split between what I was being taught and my experience of
what I was being taught. It was, I now know, the philosophical
experience of formal schooling. It was not until beginning the
study of sociology at 16 that I came across the idea of
dualisms-pairs of opposites that always appeared together but were
never reconciled. In sociology it was the dualism of the individual
and society. The question most asked in our classes was always
regarding which aspect of the dualism dominated the other. The
answer we always leaned towards was that both were mutually
affected by the other. The answer seemed to lie somewhere in the
middle. It was only at university, first as an undergraduate and
then as a postgraduate, that I came across the idea of the
dialectic. Slowly I began to recognise that the dualisms which
plagued social theory-I and we, self and other, good and evil,
modernity and post-modernity, autonomy and heteronomy, freedom and
nature, truth and relativism, and so many more-were not only
dialectical in being thought about, but also that the thought of
them being dialectical had an even stranger quality. It was the
same experience as being at school.
Named by Rowan Williams as one of his Books of the Year (2021) in
the New Statesman. Socrates On Trial tells of Socrates's return to
a modern city that is plagued by prejudice, privilege and populism.
On resuming his questioning in the agora he is arrested,
interrogated by his prosecutors, questioned by his Judge, and
confessed to by his inquisitor. On a Festival Day, he explores a
new model for the just city --a city based not on mastery but on
learning --before offering a new apology to the court that will,
once again, decide his fate. This new/old Socrates offers the city
a renewed vision of justice by reconceptualizing the meaning and
significance of thinking and education. From the force of Socratic
questioning, he unfolds a different logic of truth, freedom, and
justice. His conversations exert a gravitational force that draws
key cultural elements of the city -- property, wealth, money,
family, essence, gendered and racialized identities, production,
distribution and consumption -- into its educational orbit. At
stake here is the vulnerability of modern democracy to
authoritarian leaders and their sponsors. Influenced by
sophisticated propaganda people's frustration with democracy is
channeled into visceral anger on the one hand, and into
disillusioned scepticism and cynicism on the other. Belief in truth
and education collapses in exhaustion and fatigue, caught in the
headlights of seemingly irresolvable and petrifying rational
paradoxes that block all paths to social justice. Socrates On
Trial, describing the return of Socrates to the modern city,
heralds a new education for such a city.
In this wide-ranging and compelling set of essays, Nigel Tubbs
illustrates how a philosophical notion of education lies at the
heart of Hegelian philosophy and employs it to critique some of the
stereotypes and misreadings from which Hegel often suffers. With
chapters on philosophical education in relation to life and death,
self and other, subject and substance, and to Derrida and Levinas
in particular, Tubbs brings Hegelian education - read as
recollection - to bear on modern social and political relations. He
argues, in sum, that Hegelian philosophy comprehended in terms of
education yields a theory of self and other that can inform and
reform relations between rich and poor, West and East. Finally, the
book addresses the most controversial aspect of any defence of
Hegel, namely the comprehension of the absolute and its imperialist
implications for Western history. The author argues passionately
that through a notion of philosophical education Hegel teaches us
not to avoid the dilemmas that are endemic to modern Western power
and mastery when trying to comprehend some of our most pressing
human concerns.
In this wide-ranging and compelling set of essays, Nigel Tubbs
illustrates how a philosophical notion of education lies at the
heart of Hegelian philosophy and employs it to critique some of the
stereotypes and misreadings from which Hegel often suffers. With
chapters on philosophical education in relation to life and death,
self and other, subject and substance, and to Derrida and Levinas
in particular, Tubbs brings Hegelian education - read as
recollection - to bear on modern social and political relations. He
argues, in sum, that Hegelian philosophy comprehended in terms of
education yields a theory of self and other that can inform and
reform relations between rich and poor, West and East. Finally, the
book addresses the most controversial aspect of any defence of
Hegel, namely the comprehension of the absolute and its imperialist
implications for Western history. The author argues passionately
that through a notion of philosophical education Hegel teaches us
not to avoid the dilemmas that are endemic to modern Western power
and mastery when trying to comprehend some of our most pressing
human concerns. >
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