This work challenges some of the assumptions behind recent thinking on lifelong learning and discusses the idea of the learning society through a reappraisal of the relationship between the university and the community. It reconsiders the demand for efficiency, effectiveness and accountability.

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.

Following Lyotard's death in 1998, this book provides an exploration of the recurrent theme of education in his work. It brings to a wider audience the significance of a body of thought about education that is subtle, profound and still largely unexplored. This book also makes an important contribution to contemporary debates on postmoderism and education.

Higher education plays a vital role in the sharing of the identity and culture of Europe and therefore receives considerable attention from scholars and policy makers. This volume is different in that it brings a philosophical perspective to the debate on higher education in Europe. As a work of applied philosophy, it reflects on changes in European identity with the development of the European Union after the fall of the Berlin Wall and considers the reciprocal relationship between these changes and higher education. By uncovering the unavoidable philosophical problems embedded in policies, the book sets out both to provide a clearer understanding of the current situation of higher education in Europe and to contribute to its development. It attempts to redefine the democratic basis of higher education in the light of social and political change in the evolving European society.

This book addresses concerns about educational and moral standards in a world characterised by a growing nihilism. On the one hand there is widespread anxiety that standards are falling; on the other, new machinery of accountability and inspection to show that they are not. The authors in this book state that we cannot avoid nihilism if we are simply laissez-faire about values, neither can we reduce them to standards of performance, nor must we return to traditional values. They state that we need to create a new set of values based on a critical assessment of contemporary practice in the light of a number of philosophical texts that address the question of nihilism, including the work of Nietzsche.

This book addresses concerns about educational and moral standards in a world characterised by a growing nihilism. On the one hand there is widespread anxiety that standards are falling; on the other, new machinery of accountability and inspection to show that they are not. The authors in this book state that we cannot avoid nihilism if we are simply laissez-faire about values, neither can we reduce them to standards of performance, nor must we return to traditional values. They state that we need to create a new set of values based on a critical assessment of contemporary practice in the light of a number of philosophical texts that address the question of nihilism, including the work of Nietzsche.

Following Lyotard's death in 1998, this book provides an exploration of the recurrent theme of education in his work. It brings to a wider audience the significance of a body of thought about education that is subtle, profound and still largely unexplored. This book also makes an important contribution to contemporary debates on postmoderism and education.

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In a context of unprecendented expansion within universities, the publication of the Dearing Report into Higher Education and the subsequent Government White Paper on lifelong learning are stimulating debate in the UK. Issues of funding, of access, and of the public and private good to be expected from higher education have been brought into focus. This work challenges some of the assumptions behind recent thinking and discusses the idea of the learning society through a reappraisal of the relationship between the university and the community. Taking the reader through a range of practices that characterize the university, it reconsiders the demand for efficiency, effectiveness and accountability, especially with regard to the effect on curriculum management and quality.

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.

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 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.

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.

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.

Philosophical issues in nursing and health care have become more evident in the academic literature. This title examines the nature of these trends in relation to the education of nurses and other health professionals. It covers a variety of philosophical perspectives, including the analytical and the postmodern.

The 'postmodern condition' in which instrumentalism usurps all other considerations, has produced a kind of intellectual paralysis in the world of education. It is difficult to take issue with such shibboleths of our time as 'standards', 'effectiveness' or 'quality', or the transmission of a nation's 'heritage', yet many people sense that important values are being lost as the education systems of the developed world increasingly devote themselves to managerialism and 'performativity', the quest for efficiency and effectiveness that can be quantified. This book shows how a sustained and telling critique of current educational policy and practice can be developed from the writings of such postmodern thinkers as Lyotard, Derrida, Foucault, and Lacan. These thinkers show us new directions, making what has become over-familiar in education seem strange, and they shake us out of established ways of thinking and writing. The book reveals how very different certain aspects of education --for instance, literacy, moral education (in the home as well as the school), curriculum policy and planning -- look in the light of these ideas. The book makes many of the central ideas of postmodern theory accessible by demonstrating their relevance to familiar aspects of the practice of education.

The 'postmodern condition, ' in which instrumentalism usurps all other considerations, has produced a kind of intellectual paralysis in the world of education. It is difficult to take issue with such shibboleths of our time as 'standards', 'effectiveness' or 'quality', or the transmission of a nation's 'heritage', yet many people sense that important values are being lost as the education systems of the developed world increasingly devote themselves to managerialism and 'performativity', the quest for efficiency and effectiveness that can be quantified.

This book shows how a sustained and telling critique of current educational policy and practice can be developed from the writings of such postmodern thinkers as Lyotard, Derrida, Foucault, and Lacan. These thinkers show us new directions, making what has become over-familiar in education seem strange, and they shake us out of established ways of thinking and writing. The book reveals how very different certain aspects of education--for instance, literacy, moral education (in the home as well as the school), curriculum policy and planning--look in the light of these ideas. The book makes many of the central ideas of postmodern theory accessible by demonstrating their relevance to familiar aspects of the practice of education.